£ihvary  of  Che  t:heolo0ical  ^emmarjc 

PRINCETON    •    NEW  JERSEY 


PRESENTED  BY 

Mrs.    J.    A.,    Fraire 


.A73 

no3 


I  ^  ^  (        AUG 

Avest-1        (S-  \  ^ 


'^LOi, 


ZARATHUSTRIAN  GATHAS 


IN  METRE  AND  RYTHM 


SECOND  EDITION  OF  THE  AUTHOR'S  VERSION 
OF  1892-94.     WITH  IMPORTANT  ADDITIONS 


BY 


LAWRENCE  H.   MILLS 

D.D.,   HON.   M.  A.,   PROFESSOR  OF  ZEND  PHILOSOPHY 
IN   THE  UNIVERSITY  OF  OXFORD 


CHICAGO 
THE  OPEN  COURT  PUBLISHING  COMPANY 

1903 


Dedicated  to  the  memory 


of 


Bai  Dinbai  Nesserwanji  Manockji  Petit, 


late  of 


Bombay, 

a  generous  contributor   to   the    endowment   of  the   Professorship    of 
Zend  Philology  in  the  University  of  Oxford. 


Preface  and  Introduction. 

After  all  tliat  I  have  written  on  this  subject  I  will 
not  waste  many  words  upon  a  preface  here.  My  object 
now  is  to  reach  a  wider  circle  of  intellectual  readers,  who 
may  not,  however,  yet  have  become  habituated  to  oriental 
literature. 

I  by  no  means  wish  to  minimise  the  difficulties  of 
Zoroastrian  science,  'though  I  present  its  interior  in  this 
popular  manner.  The  questions  which  arise  are  exceedingly 
numerous  and  the  problems  are  severe.  Some  of  them  are 
also  not  susceptible  of  (a  positive)  solution,  while  the 
materials  necessary  to  a  critical  opinion  have  actually  never 
been  at  all  attempted  in  any  serious  spirit  by  any  person 
whomsoever  (since  Spiegel)  except  to  the  extent  of  the 
Gathas:  and  the  urgent  requests  which  I  have  received  for 
assistance  from  leading  scholars  have  been  based  upon  the 
exhaustive  presentation  of  these  materials  made  in  my 
Study  of  them  ^ 

As  this  Preface  may  be  read  by  persons  who  hear 
for  the  first  time  of  the  subject  I  give  a  further  account 
of  my  stewardship.  Aside  from  the  more  extended  at- 
tempts (S.  B.  E.  XXXI,  1887,  Gathas  with  Zend,  Pahlavi, 
Sanskrit  and  Persian  texts  with  Latin  verbatims  of  the  Zend, 
English  of  the  Pahlavi  and  Sanskrit,  together  with  Commen- 
tary 1892—94,  (Dictionary  now  in  the  Press),  other  contri- 
butions to  the  subject  have  been  very  numerous,  though 
each  separate  section  of  them  has   not  extended  beyond  the 

^  See  the  Five  Zarathuslitrian  Gathas. 

It  is  easy  enough  with  absolately  uo  (enliglitened)  public  to  crit- 
icise us,  to  offer  tentative  translation  where  others  have  preceded  us; 
but  to  afford  really  exhaustive  and  not  fictitious  results  on  matters 
never  yet  even  properly  edited  is  quite  another  thing. 


-    VI    - 

dimeDsions  of  a  magizine  article  (see  Roth's  Festgritss, 
Yasna  28,  in  the  sister  tongue  Sanskrit,  Acts  of  the  Congress 
of  Orientalists  at  London  in  1892;  and  at  Paris  in  1897 
^The  Sanskrit  Equivalents  of  Yasna  44',  (things  of  the 
utmost  practical  use),  articles  in  the  Zeitschrift  of  the 
German  Oriental  Society,  in  the  American  Journal  of 
Philology,  Journal  of  the  American  Oriental  Society,  of  the 
Eoyal  Asiatic  Society,  in  the  Critical  Review,  the  Nineteenth 
Century  Review,  the  Thinker,  the  Asiatic  Quarterly  Review, 
etc.,  etc.  with  dates  spread  over  the  last  twelve  years).  But 
there  seems  to  be  no  end  to  the  questions  involved,  and 
masses  of  MSS.  still  remain  awaiting  space  for  printing  or 
time  for  re-copying.  No,-I  do  not  wish  to  minimise  the 
the  difficulties  as  I  am  myself  the  chief  sufferer  from  them. 

But  in  the  meantime,  a  free  rendering  as  a  temporary 
help  is  an  absolute  necessity  if  we  are  ever  to  get  them 
(more  popularly)  read.  Professors  and  leading  scholars  ex- 
pressed themselves  as  pleased  with  my  translations  in  the 
XXXIst  volume  of  the  Sacred  Books  of  the  East  (1887); 
others  however  found  them  too  roughly  literal.  (One  of 
my  pupils  used  to  say  that  he  could  read  the  Gathas  using 
them  almost  without  a  lexicon).  But  the  penalty  was  a 
somewhat  uncouth  diction.  I  cannot  of  course  attempt  to 
remedy  that  defect  here:  that  edition  was  the  only  literary 
one  which  I  could  offer  then;  and  for  such  a  series  as  the 
Sacred  Books  of  the  East  I  should  not  even  now  venture 
on  rounding  off  the  asperities. 

Notwithstanding  a  too  little  attractive  exterior  it  was 
as  Darmesteter  wrote  me  (for  I  then  dared  not  look  myself) 
^deja  cite  et  apprecie  par  tons  les  specialistes'  which  was 
enough  surely.  And  the  chief  fault  which  I  find  with  it 
now  is  that  it  is  at  present  some  twelve  years  older  than 
when  it  left  its  author's  hand  ^. 


^  It  was  the  report  of  a  good  bit  of  a  lifetime's  labour.  (I  apo- 
logise for  miicli  of  tlie  personal  tone  liere;  it  has  been  elicited  by  the 
ingratitude  of  a  pupil,  and  of  some  so-called  old  friends  who  are  greatly 
in  my  debt). 


-   vn  - 

It  was  one  of  the  most  exhaustively  ^prepared'  books 
that  ever  left  a  press;  see  its  preface  and  that  of  the 
Gathas  1892-1894.  The  present  attempt  is  a  mere  second 
edition  of  the  metrical  version  which  appeared  opposite  the 
Latin  word-for-word's  in  those  Five  Zarathiishtrian  Gathas, 
(which  are  now  practically  all  disposed  of  ^).  But  as  before, 
I  by  no  means  allow  the  free  metrical  to  go  out  unguarded 
by  a  word-for-word.  Even  disinterested  friends  may  in  all 
good  faith  wish  to  know  whether  these  striking  thoughts  2 
in  the  metrical  can  be  justified  by  the  actual  words  of  their 
original,  and  they  will  see  that  I  have  done  all  that  I  could 
do  to  satisfy  them.  And  on  the  other  hand  the  usual  groups 
of  mendacious  malignants  will  find  it  more  difficult  to  mis- 
lead the  public.  If  the  word-for-word's  are  given  here  as 
well  as  in  the  Five  Zarathushtrian  Gathas  no  one  can  assail 
the  freedom. 

Departing  from  custom,  I  put  this  verbatim  now  into 
English,  translating  and  modifying  it  from  my  Latin  in  the 
larger  book  I  Readers  in  India  are  more  familiar  with 
Sanskrit  than  with  Latin  and  with  English  than  with  either; 
here  they  can  read  the  actual  terms  with  extensions  and 
comments  separated  by  brackets.  I  think  the  subject  is 
worth  the  trouble  which  I  have  bestowed  upon  it.  Said 
the  Rev.  James  Hope  Moulton,  in  the  Critical  Review:  'The 
Gathas  or  Hymns  of  Zoroaster  are  by  far  the  most  precious 
relic  which  we  possess  of  oriental  religion,  the  only  sacred 
literature  which  in  dignity,  in  profoundness,  in  purity  of 
thought  and  absolute  freedom  from  unworthy  conceptions 
of  the  divine  could  for  a  moment  be  compared  with  the 
Hebrew  scriptures'  (Jan.  '96). 


1  I  am  generously  offered  another  subvention  from  the  British 
Gonvernraent  toward  a  second  edition. 

-  Most  striking'  in  view  of  their  age  and  circumstances. 

3  It  is  therefore  practically  a  new  edition  of  that  rendering,  but 
1  could  hardly  repeat  here  all  the  rich  alternatives  there  presented,  which 
together  with  those  in  the  Commentary  (pp.  393—622  and  the  Dictionary 
still  in  press)  include  pretty  nearly  all  conceivable  opinions  and  possi- 
bilites. 


—    VIII    — 

Mr.  Gladstone  also  mentioned  in  a  private  letter  of 
October  '91:  ^I  am  sensible  of  the  extraordinary  interest 
attaching  to  Zoroastrianism^  and  grateful  to  those  who  .  .  . 
afford  us  such  help  in  understanding  it'.  With  regard  to 
my  critical  editions^  see  below,  note  I,  page  ix.  It  is  to  be 
hoped  that  the  public  which  I  am  endeavouring  now  to 
teach  will  not  need  to  be  informed  that  the  rare  value  of 
these  hymns  arises  from  their  importance  in  the  history  of 
thought  and  sentiment. 

If  these  pieces  were  indeed  written  yesterday  tbey 
could  not  be  considered  contemptible,  but  they  are  to  be 
valued  chiefly  for  their  rarity  as  the  expression  of  religious 
sentiments  at  their  early  date,  (as  to  which  see  S.  B.  E. 
XXXI,  Introduction  p.  XXXIII— VIl),  and  as  a  specimen  of 
the  force  of  human  thought  in  its  influence  upon  the  then 
coming  future. 

If  we  have  any  respect  for  the  religious  ideas  of  the 
world  and  their  growth,  here  are  some  of  their  mothers. 
Not  that  our  own  personal  feelings  are  direct  descendants 
from  the  sentiments  expressed  in  these  immortal  fragments, 
but  that  they  are  most  certainly  the  descendants  of  ideas 
that  were  cognate  to  them. 

It  is  needless  to  say  more  to  those  whom  I  hope  will 
read  this  book.  To  the  multitude  who  could  mention  the 
inferiority  of  these  pieces  to  modern  productions,  I  have 
nothing  whatever  to  say  (tnrpe  pecus)^  except  perhaps  that 
there  is  a  very  large  mass  of  modern  anthology  of  which 
what  they  affirm  could  by  no  means  be  maintained. 

With  regard  to  the  other  works  I  would  add  one  word 
as  to  the  matter  of  their  dates  for  those  who  are  not  in 
the  ^swim  of  it'.  I  would  recall  that  they  were  begun  so 
long  ago  as  even  1881  when  I  had  already  tentatively 
printed  some  300  odd  pages  of  my  Gathas  (all  the  texts 
Zend,  Pahlavi,  Sanskrit  and  Persian  with  translation  of  the 
first  three).  These  were  imperatively  demanded  of  me  by 
the  Pythagoras  of  Aryan  orientalism,  the  sage  of  Tuebingen 
whose  ^ipse  dixit'  could  make  or  unmake  a  reputation. 


—     IX 


Having   put   them    into   the  hands   of  this   most  formi- 
dable of  personalities.   I   gave  them   to   the    others,    and   in 
fact    this   led   to   the   urgent  invitation  from  Darmesteter  to 
become   his    continuator  on    the    Sacred  Books   of  the  East, 
which  also  put  in  train  my  connection   with  this  University 
(Oxford).     So,  some  years  afterward,  when  the  first  sections 
of  the  Gatlias  were  ready,  at  the  urgent  request  of  some  of 
my  leading  colleagues,  I  sent  them  copies,    receiving  grate- 
ful acknowledgments  from  them  in  private  communications  K 
The    various    expressions    of  opinion   referred   to   were 
important    enough   to   me   at    one  period,    for   there   was  as 
usual  a  clique    of  mendacious  pretenders  (of  a  known  type) 
who    had   control   of  some   of  the   newspapers.     And  as  to 
one  particular  they  are  important  to  me  now,  for  they  show 
that  I  have  worked  in  a  catholic  spirit.    Those  distinguished 
gentlemen   who   have  expressed  themselves  with  much  toler- 
ation   of   my   well-meant    labours   belong    to   various  schools. 
They  prove  by  their  sympathy  that  they  do   not   regard  my 
results   as  one-sided^.     To    my   sorrow   I   must   confess    that 
I  have    spent  more    time   and    labour    on    this   subject    and 
its    adjuncts    than    any    one   now   living,   or  I  might  almost 
say    than    any    one    without   the   qualification:    and    on    the 
whole    with    greater   facilities.     The  XXXIst  volume    of  the 
Sacred  Books  of  the  Enst  was  made  after  the  only  exhaustive 
effort  ever  even  attempted  by  any  one,  for  I  had  edited  the 
Asiatic    Commentaries,    Pahlavi,    with    all   the   known   MSS. 
collated,  the  Sanskrit  with   five   MSS,    and  the  Persian,  and 
made    the    first    attempt    ever   made   by   any  one   at   a   full 

1  See  Darmesteter's  remarks  even  on  the  interrupted  edition  and 
so  early  as  Nov.  26th  1883  in  the  Revue  Critique,  also  another  eminent 
person  in  the  London  Athenaeum  April  12th  1884,  the  Academy  of 
September  13th  1884  (long  enough  ago!),  the  Deutsche  literaturzeitung 
September  24,  1887,  of  S.  B.  E.  XXXI;  then  again  of  the  fuller  edit.on 
of  the  Gathas  the  Gottingische  Gelehrte  Anzeige^  of  May  1893, 
Revue  Critique  of  September  1893,  etc.  Pischel  m  Z.  D.  M  G.  189b  etc 
It  is  usual  in  issuing  circulars  for  the  purpose  of  promo  mg  the  sale 
of  a  boo^  to   cite   vadous  notices   from  reviews.    But  I  allude  to  them 

here  for  a  particular  reason.  ,     ,        -  .^,. 

^  Well  may  they  hold  to  this,  for  I  report  almost  every  con- 
ceivable opinion  ancient  or  modern,  while  I  distinctly  express  my  own 
preference. 


—     X     — 

critical  exphanation  of  any  of  them  in  any  of  their  parts 
(since  Spiegel).  I  now  desire  to  make  the  results  of  these 
exertions  as  accessible  to  the  general  public  as  may  be. 

One  very  singular  and  most  delicate  duty  meets  me^ 
just  here.  No  one  indeed  but  a  very  ill-informed  person 
would  expect  any  two  independent  translators  to  agree  m 
toto  in  their  renderings  of  the  Gathas^  or  of  any  other 
ancient  compositions^  of  a  difficult  nature;  but  there  is  one 
modern  translation  which  differs  from  all  others  by  such 
marked  peculiarities  that  it  is  quite  necessary  to  pause  for 
a  moment  upon  it.  It  is  none  other  than  the  French  trans- 
lation of  the  Gathas  in  the  work  of  my  own  colleague,  the 
late  Professor  James  Darmesteter.  I  will  first  premise  what 
I  have  to  say  by  the  remark  which  may  sound  strange 
enough,  but  to  which  I  would  entreat  uninitiated  readers  to 
give  their  closest  attention.  Among  the  higher  circles  of 
criticism,  strange  and  reprehensible  as  it  may  at  first  sight  ^ 
appear,  specialists  in  orientalism,  as  well  as  in  other  branches 
of  research,  do  not  value  works  chiefly  on  account  of  their  prac- 
tical accuracy  as  books  for  ordinary  use.  It  is  far  too  readily 
supposed  that  both  the  investigators  and  those  who  confide  in 
them  are  already  familiar  with  all  that  has  been  edited 
on  the  subject,  so  that  vagaries  and  eccentricities  on  the 
part  of  any  well-meaning  expounder  will  not  do  so  much 
harm,  while  their  hazardous  and  even  sometimes  wild  con- 
jectures at  least  stir  up  discussion.  This  well  known  fact 
may  be  even  found  printed.  ^What  helps'  is  valued,  curiously 
enough,  not  on   account  of  its  correctness^   but   on    account 

^  Witness  the  chaos  in  critical  (?)  opinions  even  on  the  Old 
Testament  Scriptures  (on  the  one  side)  and  upon  Homer  (on  the  other), 
while  with  one  sole  exception  opinions  on  the  Gathas  are  drawing 
closer  together,  and  may  well  be  comprehended  within  easily  found 
alternatives. 

-  And  also  at  'second'  sight;  it  is  in  my  opinion  an  indictment 
against  the  learning  of  the  epoch  that  it  treats  all  non-specialists  as  if 
they  were  children,  but  scandalous  as  it  may  seem,  it  is,  for  the  present, 
still  the  fact. 

^  But  why  can  we  not  keep  our  hazardous  suggestions  for  our 
notes?  Must  we  forever  assume  an  air  of  bigoted  conviction  while  we 
suggest  innovations  which  we  hardly  believe  ourselves?  I,  for  one, 
have  guarded  mine  (which  are  often  as  bold  as  anybody's)  by  distinct  re- 
marks; see  Zeitschrift  der  d.  morgenlandischenGesellschaft,  Oct.  1898,  p.436. 


—    XI    - 


of  its  stirring  qualities,    its    rerjsamskeit;   and  sometimes    an 
author    who    has    manifested    the    most  of   that,  will   really 
produce  work  which   may   be   positively   mischievous  in  the 
hands  of  an  ordinary   reader.     Such  was  the   case  with  the 
o-iftcd  Hauff,  for  some  of  his  translations  as  such  are  hardly 
fit  to  use    at  present.     Now   and  then   even  our   very  great 
and    endeared   Koth  would   say   things   in  translation  which 
looked    as    if  he   were    fully    aware  that  they  could  not  be 
correct,    and  such,  as  to  the  Gathas  at  least,  was  obviously 
the     case     with     Darmesteter.      Full     as    everywhere    with 
brilliant  suggestions  taken   from   the   Asiatic   Commentaries, 
and    therefore    of    great    value    to    experts    with    correcter 
renderings  before  them,  he  seems  almost   to  have  translated 
at  times  without    looking   at   anything   beyond   the   Pahlavi, 
Sanskrit  and  Persian  renderings.     What  has   been    so    often 
asserted    in    criticisms   cannot  be    denied;   he   seems  to  dis- 
regard the  grammatical  forms  in  a  manner  for  which  I  can 
only  account  by  supposing  that    the    overwork  as  a  popular 
writer  of  which  he  so    much   complained,    at   times   actually 

blunted  his  faculties  ^ 

But  let  us  look  at  the  results.  This  extraordinary 
procedure  of  Daramesteter's  did,  and  is  still  doing  its  work, 
together  with  his  sudden  acceptance  of  a  most  unfortunate 
surmise  that  the  Gathas  were  contemporaneous  with  Christ 
(circa)  2.  He  has  roused  us  all  up  to  new  exertions,  to  save 
the  confidence  of  the  public.    With  the  result  that  some  of  us, 

1  A  certain  scholar,  possibly  stung  at  Darmester's  previous 
criticisms,  ^oes  so  far  as  to  say  (so  1  have  heard)  that  his  version  m 
French  of  the  Gathas  is  'no  translation  at  all'.  I  have  not  read  this 
criticism,  as  I  did  not  wish  to  give  myself  unnecessary  pam,  but  that 
Darmesteter  in  treating  the  Gathas  in  his  French  version  was  regardless 
of  the  Gathic  text  as  well  as  of  the  grammatical  forms  to  a  very  extra- 
ordinary degree  cannot  be  denied  at  all,  and  it  would  be  a  very  talse 
friendship  tS  ignore  or  to  garble  the  fact;  and  also  the  other  fact  that 
he  follows  'tradition'  in  a  manner  which  makes  us  really  doubt  whether 
it  be  not  true  that  he  once  told  a  prominent  pupil  that  the  Avesta 
texts  (some  of  them)  were  written  after  their  supposed  translations,  and 
were  based  upon  them'  —  a  characteristically  brilliant  idea 

2  I  am  deeply  gratified  to  be  able  to  point  out  that  this  was  no 
original  opinion  of  his;  see  his  statements  on  the  subject  m  the  Preface 
to  his  Yasna.  Tbey  were  adopted  from  a  gifted  friend  who  however, 
has  never  published  any  extended  or  exhaustive  treatise  on  the  Avesta. 


—    XII    — 

and  among  others,  I  for  one,  have   gone  elaborately  into  the 
question  of  the  relations  existing  between  Zoroastrian  theologies, 
or  theological  philosophies,  with  the  Jewish  and  the  Greek. 
To  be  sure  it  is  to  be  regretted  that    he  should  have  given 
occasion  to   persons   who    dislike   to  see   a   school  progress, 
and  enabled  them  to  note  its  divisions;  but  even  these  may 
be  met  by  the  unanimous  verdict    of   all   persons   and  some 
of  them    the    most    devoted    to   Darmesteter.     Nobody   any- 
where who  has  ever  produced    any    extended    or    influential 
original  work  on  the  Avesta   of    any    school,  left,    right    or 
middle,    has    any    regard  whatever    for    the   theories    which 
Darmesteter   at   last   so   strangely  adopted   as  to  the  age  of 
the  Avesta,  eating  his  own  previous  weighty  and  brilliant  words. 
In  the  Introduction  to  the  Vendidad  first  edition  pp.  liii, 
liv,  he  wrote   ^it  is  quite  possible  that  Herodotus  may  have 
heard  the  Magi  sing  in  the  fifth  century  B.  C.  the  very  same 
Gat  has  which  are  sung  noiv-a-days  by  the  Mobeds  in  Bombay . . . 
One  might  feel  inclined  at   first   sight   to    assign   to    a   very 
recent  date,  perhaps  to  the  last  revision  of  the  Avesta,  those 
long  enumerations  of   gods   so   symmetrically    elaborated    in 
the  Yasna,    Visperad    and    Vendidad.     But    the    account    of 
Mazdeism  given   by  Plutarch    shows    that    the    work   of   co- 
ordination was  already  terminated  at  the  end  of  the  Achae- 
menian  period  and  there  is  no  part  of  the  Avesta  which  so  far 
as  matter  is  concerned,  may  not  have  been  written  in  those  times  ^ 
Nay,    the  Greek  accounts  of  that  period  present  us  in  some 
measure  with  a  later  stage  of  thought,  and  they  are  pervaded 
with  a  stronger  sense  of  symmetry  .  .  .    The   theory   of  time 
and  space  as  first  principles    of  the  world,    of  which    only 
the  germs    are   found   in  the  Avesta  was    fully  developed  in 
the  time  of  Eudemos,  a  disciple  of  Aristotle'. 

So  Darmesteter  in  1880  when  he  expected  to  finish  the 
subject  of  the  Avesta  for  the  S.B.E.  In  his  first  edition  he 
gave  no  indication  of  his  future  tergiversation.  Nor  did 
he  give  me  any  idea  of  his  change  of  views  at  the  date  of 

^  The  italics  are  mine. 


-  xm  - 

his  request  for  me  to  take  up  his  unfinished  work.  And  it 
is  hard  to  resist  the  impression  that  the  difficulties  which 
he  had  previously  found  in  the  Gathas  ^  turned  his  interest 
into  a  dislike.  But  that  he  made  his  interesting  and  piquant 
version  of  the  Gathas  in  no  bigoted  spirit  is  certain  from 
the  language  of  his  invitation  to  me. 

He  had  before  his  eyes  these  very  renderings  which  I 
am  offering  now/  then  in  their  first  shape^  which  was  how- 
ever in  1883  in  many  essential  respects  the  same  as  these 
which  I  am  repeating  now;  and  in  spite  of  the  fact  that 
they  differed  in  cast  from  what  he  himself  even  then  would 
have  written,  he  urged  me  to  reproduce  them  in  the  version 
for  the  Sacred  Books  of  the  East  (vol.  XXXI),  which  he  was 
entreating  me  to  write:  ^^vous  n'avez  qu'a  detacher  de  votre 
travail  (my  Gathas  in  their  originally  printed  form)  la  tra- 
duction rhythmique  avee  quelques  notes  explicatives  et  le 
mot  a  mot  (Latin)  quand  vous  ...(?)  en  ecartez  trop.  Cela 
vous  prendrait  infiuiment  peu  de  temps  puisque  le  travail  est 
deja  fait  ....  Je  crois  que  la  chose  serait  bonne  et  pour 
vous  et  pour  la  collection  parce  qu'elle  aurait  la  version 
des  Gathas  la  plus  au  courant  possible  ....  Je  le  desire 
du  fond  du  coeur;    car  a  defaut    de    vous  je   ne    vols   pas 

qui  pourrait  faire  la  chose  et  la  faire  bien Dans  Tespoir 

d'une  reponse  favorable, 

Je  suis, 

Votre  bien  devoue 

James  Darmesteter  2 " 

I  reciprocate  my  greatly  distinguished  friend's  most 
generous  confidence.  As  he  most  certainly  would  even  then 
have  differed  from  the  very  versions  which  he  at  the  same 
moment  was  honouring  in  such  an  extraordinary  manner,  so 

1  See  'Ms  preface  to  the  Yasna',    'he  shrank',  he  says,  'from  the 

enigma.  ^.  ^,  ,        ,  ,  , 

-  This  citation  may  serve  as  a  correction  to  the  remarks  wliicli 
appeared  in  the  Revue  Bleue  of  Paris  February  1895,  and  also  m  the 
Annuaire  of  the  University  of  that  year,  which  left  the  extraordinary 
impression  that  I  sugg-ested!!  the  arrangement  'avec  cet  oubli  de  soi 
qui  characterise  le  vrai  merite . . .  11  c6da  a  M.  Mills  I'honneur  dachever 
la  publication',  etc. 


—    XIV    — 

I  would  with  equal  emphasis  call  attention  to  the  great 
value  of  all  his  suggestions  in  the  light  of  higher  studies, 
even  if  I  must  except  his  French  version  from  the  list  of 
profitable  popular  renderings.  Its  value  is  wholly  interior, 
and  ordinary  readers  who  regard  it  as  a  complete  report 
for  the  learned;  but  still  not  professional  public,  will  be  led 
astray.  Surely  it  is  enough  for  a  great  scholar  to  influence 
an  entire  school. 

With  regard  to  the  view  which  he  reports,  again  de- 
riving it  from  a  French  friend  i,  that  Vohu  Manah  was  Philo's 
Logos,  I  would  say  briefly  that  Vohu  Manah  as  Vasumanas, 
the  name  of  a  Vedic  Kishi,  shows  that  the  idea  was  as 
familiar  to  India  as  Asha,  Khshathra,  Aramaiti,  etc.  were. 
These  are  all  found  in  the  Rig  Veda,  though  some- 
what  scattered,  and  are  all  2  very  old.  Their  forms  were  Rita, 
Vasumanas,  Kshatra,  Aramati,  Sarvatati  and  Amritatva. 

If  the  Logos  has  any  analagon  in  the  Avesta  it  is 
Asha,  and  not  Vohu  Manah  ^.  But  if  Philo  invented  either 
he  must  have  invented  the  Veda  as  well,  for  the  reasons 
given.  Moreover  the  concept  of  the  Logos  is  radically 
heterogeneous  from  that  of  Vohu  Manah.  The  Logos  of 
Heraclitus,  hardly  recognisable  inPlato^,  was  further  perverted 
by  Philo  into  an  intermediary  between  God  and  matter,  which 
latter  was  regarded  as  evil,  an  idea  radically  opposed  to 
the  Gathas,  according  to  which  God  created  nature  animate 
and  inanimate. 

It  had  absolutely  nothing  fundamentally  to  do  with 
the  Vohu  Manah  or  Asha  of  the  Gathas.  Some  of  the  detail 
in  its  treatment  may,  however,  have  been  coloured  by  the 
Zoroastrian  theology  which  leaked  through  the  Hebrew  liter- 
ature till  the  time  of  Philo. 

*  So  reported  to  me  by  the  gentleman  himself  (this  friend,  not 
Darmesteter). 

"^  Except  the  actual  form  of  vasumanas;  the  name  is  genuine  but 
later  vedic    in  the  Rik. 

3  Vohu  Manah  came  to  the  front  from  a  mistake  in  the  traditional 
exegesis  as  to  Y.  28,  2  or  3;  see  my  G-rithas  at  the  places. 

*  Plato  was  once  a  close  hearer  (at  Athens)  of  Cratylus  the  pupil 
of  Heraclitus ;  cp.  Arist.  Metaph.  1,  6. 


-^     XV 


As  I  hope  to  publish  before  long-  an  extended  sttite- 
nicnt  of  the  reasons  for  believing  the  Gathas  to  be  old,  (i.  e. 
to  date  several  centuries  before  Christ),  I  add  only  a  sum- 
mary of  the  points,    gathering  up  what  I  have  said  on  vari- 


ous occasions  ^ 


First,  the  Gathas  are  original,  meaning  by  the  term 
that  they  show  evidence  of  having  been  composed  by  persons 
who  expressed  in  them  genuine  feelings  called  into  play  by 
actual  and  contemporaneous  events.  The  reasons  for  believ- 
ing this  are,  first,  their  excessive  personality,  second,  the 
depth  and  fervid  character  of  the  convictions,  desires,  hopes, 
fears  and  aversions  expressed  in  them,  (a)  These  emo- 
tions reflect  passing  events,  some  of  which  are  incidentally 
mentioned,  (b)  These  events  are  totally  unlike  any  fictitious 
occurrences  such  as  are  reflected  in  the  later  Avesta,  as  they 
depict  long  and  tedious  struggles  and  are  often  painful 
in  their  detail,  (c)  No  reliance  whatsoever  is  placed  by  me 
on  any  statements  which  occur  in  the  Gathas  as  such.  All 
conscious  statements  would  be  as  worthless  for  literal  proofs 
as  the  general  run  of  historical  statements  are.  But  state- 
ments which  occur  in  the  course  of  the  delineation  depict  in 
passing  and  without  intention  the  state  of  the  facts,  as  for 
instances  the  names  of  the  chiefs,  the  prevailing  warfare,  etc. 

It  being  conceded  that  the  Gathas  are  personal,  they 
must  have  been  composed  at  least  700  to  1200  years  B.  C, 
for  all  their  colouring  and  the  vital  chord  of  their  existence 
is  associated  with  the  Rig  Veda,  the  Amshaspends  them- 
selves being  old  ante-vedic  ideas,  (see  above),  and  the  lan- 
guage, even  to  the  names,  being  in  its  ancient  shape.  Their 
forgery  at  the  time  of  Christ   is  simply   a   ridiculous  propo- 


^  See  the  Introduction  to  the  XXXIst  volume  of  the  Sacred  Books 
of  the  East.  I  have  been  invited  by  the  Trustees  of  the  Sir  J.  Jejee- 
bhoy  Translation  Fund  of  Bombay  to  write  an  exhaustive  treatise  on 
the  'Antiquity  of  the  Avesta'.  Tliis  work  is  now  in  manuscript,  and  I 
hope  soon  to  print  it.  It  has  brought  me  back  to  familiar  reading  which 
first  drew  my  attention  to  the  Avesta,  and  I  have  liad  an  interval  of 
rare  gratification  in  reopening  my  old  inquiries  begun  with  fervour  more 
than  a  quarter  of  a  century  ago. 


XVI     — 


sition,  as  it  would  have  been  a  literary  miracle  (requiring- 
a  subtle  hand  in  a  blase  age).  That  they  were  genuine  and 
still  written  in  Iran  at  the  time  of  Christ  scarcely  needs  an 
answer.  These  vivid  supplications  (in  the  first  personal) 
and  wrangling  strophes  could  not  possibly  have  been  genu- 
inely produced  at  the  time  of  Christ  in  Iran  where  the 
language  had  been  Pahlavi  for  centuries,  even  to  the  proper 
names.  No  priestly  schools  could  have  so  preserved  the 
Zend  as  that  persons  could  have  written  the  fresh  and 
passionate  Gathas  in  its  forms  at  that  time.  The  later 
Sanskrit  literature  was  composed  in  the  dead  language,  but 
none  of  it  corresponds  closely  to  the  Gathas,  and  it  was  a 
^dead'  language  which  had  an  immense  extant  literature 
surviving  in  it  and  continually  increasing.  It  was  no  more 
'dead'  to  the  later  periods  than  Latin  was  'dead'  among 
the  schools  of  the  mediaeval  Church. 

In  Zend  there  is  nothing  but  the  Avesta**,  in  Sanskrit 
there  is  a  great  literature  which  was  possibly  more  extensive 
at  the  time  of  Christ  than  now.  Parts  of  the  later  Avesta, 
as  I  stated  in  my  Introduction  to  S.B.E.  XXXI,  might  have 
been  written  yesterday,  but  only  parts,  and  the  later  Avesta 
is  not  the  animated  Gatha,  with  its  constant  address  to  the 
Deity  in  the  second  personal. 

This  leads  me  to  another  important  matter.  Nothing 
seems  to  me  so  silly  as  the  discussion  about  the  historical 
personality  of  Zarathushtra.  The  absence  of  all  care  which 
characterises  statements  with  regard  to  Zoroastrianism  makes 
it  almost  a  hopeless  task  to  make  distinctions.  Of  course 
Zarathushtra  in  many  later  documents  of  Zoroastrianism  is 
a  mythical  person  as  to  the  characteristics  attributed  to  him, 
including  his  so-called  history  ^  He  is  a  mythical  demi-god 
even  in  the  Avesta  itself,  that  is  to  say  in  the  genuine  but 
later  Avesta.      In    fact  Zarathushtra    is    superhuman    every- 

^  And  he  appears  in  a  list  of  Perso-Babylonian  Kings,  as  reported 
by  Berosus  (so  cited  long  since  by  Haug  and  others,  though  without 
reference;  I  am  now  also  at  this  moment  of  writing  accidentally  sepa- 
rated from  documents). 


XVII 


where,  both  in  the  hiter  Zoroastrinnism,  which  corresp(MHls 
to  the  mediaeval  period  when  viewing.  Christianity,  and  in 
the  very  oldest  parts  of  the  New  Avesta. 

Of  the  Zarathushtra  as  disclosed  in  the  GMas  alone  can 
it  be  said  that  he  is  an  historical  person  i :  but  what  a  per- 
son! As  Professor  Cheyne  has  justly  remarked,  his  public 
was  higher  in  tone  than  that  appealed  to  in  the  majority 
of  the  Psalms  2. 

Let  these  self-obvious  distinctions  be  borne  clearly  in 
mind  (if  it  be  possible  that  any  distinction  can  be  so  held 
in  mind  while  considering-  this  subject,  so  doomed  to  mis- 
conception); Zarathushtra  is  a  living  person  solely  in  these 
original  strophes.  Like  the  heroes  of  early  Greece  he  is 
divine  in  different  degrees  in  all  the  remaining  Avesta.  To 
sum  up  in  the  briefest  manner  what  I  have  now  said  here, 
the  Hymns  are  ancient  because  they  are  closely  allied  to 
the  ancient  Indian  Vedas,  evident  signs  of  contact  between 
Ahnra-worshippers  and  Daeva-worshippers  abounding  in  both 
the  Old  and  the  New  Avesta.  There  is  no  direct  historical 
connection  whatsoever  between  either  Vohu  Manah  or  Asha 
and  the  platonic-philonian  Logos  because  Vohu  Manah  fwith 
Asha  and  the  rest)  belonged  to  the  Vedas  as  well  as  to  the 
Avesta  under  the  modified  names  cited  (see  above)  hundreds 
of  years  before  the  Philonian  Logos  ivas  thought  of 

These    rough    poems    in    metres  ^    identical  witli  Vedic 


^  I  do  not  say  that  he  is  here  the  Munr  persou  who  is  Sd  ofteu 
alluded  to  in  so-called  history  and  in  acknowledged  myth:  we  even 
have  the  name  among-  a  list  of  ancient  kings  (see  p.  XVI);  and  of 
course  it  must  have  been  often  rei)roduced,  for  it  became,  at  least  in 
the  Avesta  itself,  one  of  the  titles  of  a  Governor  of  a  province  and  is 
even  used  in  the  superlative  form  'the  most  Zarathushtra'.  We  do 
however  claim  that  the  fictitious  importance  attributed  to  all  the  Zara- 
thushtras  scattered  up  and  down  the  pre-christian  ages,  was  borrowed 
from  the  singular  man  whose  personality,  together  with  that  of  his  col- 
leagues, is  so  strikingly  revealed  in  these  early  pieces, 

-  See  the  Origin  of  the  Psalter,  also  his,  article  in  answer  to 
Mr.  Gladstone  in  the  Nineteenth  Century  Review  of  Dec.  '91. 

^  Do  people  remember  that  the  ancestors  of  the  Aryau-indians 
were  once  identical  with  the  ancestors  of  the  man  or  men  who  wrote 
the  Gathas,  and  that  the  territory  on  whicii  these  hymns  were  first 
sung  was  approximately  the  same   as   that   on  which   the    ancestors  of 


—   xviir   - 

oneS;  are  the  genuine  expression  of  men  deeply  moved  by 
a  religious  crisis  in  some  country  in  contact  with  ancient 
India.  What  we  now  call  Afghanistan  may  have  been  pretty 
nearly  the  scene,  though  some  think  it  more  likely  to  have 
been  further  West. 

To  say  a  single  word  on  a  subordinate  but  by  no 
means  unimportant  item.  Some  attempt  at  a  metrical  version 
is  needed  to  give  an  idea  of  the  original  rhythm  of  the 
pieces,  but  of  course  only  an  approximate  idea,  none  other 
can  be  obtained. 

I  have  certainly  toned  up  the  strings,  and  used  both  ad- 
dition and  omission,  as  is  universal  in  such  reproductions. 
It  is  impossible,  or  unprofitable,  to  represent  metrical  matter 
in  a  tongue  foreign  to  its  original  without  this.  And  without 
some  attempt  at  the  representation  of  the  metrial  matter  we 
lose  even  more  than  aesthetic  effect:  some  reproduction  of 
the  rhythm  is  needed  to  express  the  emotional  sentiment  as 
well :  for  this  is,  as  always,  dependent  to  some  extent  upon 
the  melody  of  the  verse;  and  even  the  moral  tone  is  some- 
times aided  by  it.     But  my  chief  motive  is  facility. 

I  find  in  my  own  case  that  I  can  get  a  bird's  eye  view 
of  a  subject  most  rapidly  and  easily  from  a  metrical  version; 
and  I  suppose  that  the  same  may  be  the  case  with  others; 
only  (let  me  emphatically  repeat  it),  /  disavow  all  respons- 
ibility for  the  literal  terms  of  the  metrical  version,  except  when 
read  together  with  the  word-for-word. 

Indian  Risliis  once  lived  before  their  descendants  migrated,  and  that 
the  finest  metre  in  the  Gathas  is  practically  the  same  as  the  Indian 
trishtup  (or  rather  that  the  Indian  trishtup  is  certainly  the  mere  repro- 
duction of  immensely  older  Iranian  metres  used  when  Indians  and 
Iranians  were  one  people,  or  more  properly  speaking,  before  any  Indians 
existed)  ? 

Oxford,  Feb.  1900. 

Lawrence  Mills. 


—     XfX     — 


PS.  Readers  of  the  Sacred  Books  of  the  East  may 
notice  that  several  of  the  introductory  summaries  to  the 
chapters  in  this  work  are  condensed  from  the  corresponding 
summaries  in  the  XXXIst  volume  of  the  S.B.E.,  of  whicli  1 
am  the  author.  I  take  this  opportunity  U)  express  my  in- 
debtedness to  the  Delegates  of  the  Clarendon  Press,  and  also 
to  the  Right  Honourable  Max  Milller,  the  Editor  of  the  ►Series, 
for  their  courtesy  in  according  me  this  privilege.  This  book 
in  no  sense  interferes  with  that  literary  rendering  which  is 
addressed  to  a  different  public.  The  intelligent  reader  will 
not  need  to  be  reminded  that  in  dealing  with  subjects  of 
this  kind  an  author  makes  an  especial  effort  to  re-cast 
former  presentations  in  the  light  of  fresh  discoveries.  It 
should  never  be  forgotten  that  no  changes  in  wording  can 
alter  that  which  we  most  value  in  these  hymns,  which  is 
their  moral  and  religious-philosophical  tone:  and  this  is 
wholly  unique  in  view  of  their  age  and  circumstances. 

L.  H.  M. 


YASNA  XLIII. 

preliminary 

Benedictions  are  uttered  with  regard  to  an  eminent 
leader  who  opens  the  paths  to  temporal  and  eternal  wel- 
fare; -  the  majesty  of  Ahura  as  final  Jiidg-e  is  considered;  - 
searching-  questions  are  asked  and  ennobling-  prayers  uttered. 

I  place  this  valuable  piece  in  this  position  because  it  seems 
to  me  to  answer  the  purpose  of  a  prologue  or  symphony,  giving 
a  certain  survey  of  the  gathic  situation.  As  in  every  section  it  is 
possible  that  strophes  may  have  fallen  out  here  and  there,  and  some 
may  have  been  inserted,  not  necessarily  from  another  composer 
but  from  other  compositions;  or  more  properly,  the  constituent 
parts  of  this  piece  may  have  been  originally  composed  at  different 
times  with  intervals  of  a  few  years  between.  After  certain  limits 
however  marked  signs  of  connection  are  present;  after  tlie  first 
three  strophes,  which  are  rjuite  apart,  then  from  the  fourth  and 
fifth  on  every  alternate  stanza  has  the  formula  ^I  conceived  of 
thee  as  bountiful,   0  Ahura  Mazda'. 

It  would  indeed  present  no  difficulty  to  a  successor  to  add 
these  words  to  stanzas  otherwise  also  imitated;  but  there  is  no 
particular  reason  why  we  should  think  of  a  second  hand ;  the  whole 
composition  as  it  is  here  produced,  or  reproduced,  beats  with  the 
life  of  a  single  personality;  and  even  if  collected  from  fragments 
of  the  composer's  earlier  works,  the  course  of  tliought  does  not  so 
fail  in  logical  sec[uence  as  that  it  is  either  impossible  or  displeas- 
ing as  a  whole  in  a  poetical  composition.  Strophes  1  —  3  are  ad- 
mirable as  preliminary;  and  they  may  having  been  placed  hero 
by  the  composer  or  his  succes'sors,  he,  or  they,  having  taken  them 
from  some  other  one  of  his  compositions.  Strophes  4 — 6  with  their 
lofty  descriptions   of  power   and  benevolence   in  the  Deity  prepare 


_     2     — 

the  way  well^  with  their  allusions  to  the  fiual  judgment^  for  the 
closer  reflections  in  strophes  7 — 13  upon  the  prophet's  call,  uttered 
at  the  instigation  of  the  ^obedient  will'  as  inspiring  some  loyal 
representative  of  the  acquiescing  element  in  the  population  of 
friends,  foes  and  the  indifferent.  Strophe  16  is  a  noble  stanza 
looking  to  a  critical  eye  much  like  a  later  addition  by  the  composer 
himself,  as  he  cast  his  mind's  eye  over  this  and  other  works  in 
view  of  the  entire  course  of  the  connected  events.  (I  insert  the 
digest  and  paraphrase  of  the  whole  after  the  metrical  version; 
the  above  remarks  should  leave  us  absolutely  free  to  enjoy  a  rare 
personal  fragment,  rewritten  in  approximate  imitation  of  its  original 
rhythm). 


YASNA  XLIII. 

Greeting  to  an  expected  champion. 

Salvation's  hail  be  his,  whosoe'er  he  may  be  i : 

May  the  all-ruling*  send  it,  He  supreme  o'er^  strifc.2 

Long  lasting  strength  be  ours:  ot'Thee  I  ask  it; 

For  the  upholding  Eight,^  this,   holy  zeal/  vouchsafe  us, 

Kich  power/  blest  rewards,  the  Good  Mind's  life! 

And  for  this  saint  that  best  of  all  things. 
Glory,  6  the  glorious  one"^  shall  gain^  who^  may.^ 
Reveal  Thou,  Lord,  to  us  with  spirit  bounteous  ^ 

What  truths  by  right^Thou  givest  with  good^o mind'sio  wisd(jm 
With  life's  rejoicing  increase  and  on  every  day. 

Yes,  that  better  than  the  goodie  may  he  gain  12  surer  12 
Who  hath  for  us  straight  paths  of  grace  explored  ^^ 
Of  this  life  bodily  the  use,  of  that  the  mental 
In  the  eternal^*  Realms  w^here  dwells  Ahura, 
Like^^  Thee,  15  noble  and  august,  0  Mazda  Lord! 

^  hardly  '  to  everyone ' ;  'tons'  would  be  bad  grammar;  see  my  Gathas, 
pp.  154,  509 — 522;  some  preceding  verses  have  evidently  been  lost;  for 
introduction,  see  S.  B.  E.  xxxi.,  pp.  91  to  106. 

^  words  added  from  other  gathic  places  to  complete  the  rhythm. 

3  asha,  the  holy  order  of  the  law. 

*  aramaiti,  the  'alert'  or  'ready'  mind;  but  possibly  meaning  the 
alert  and  holy  public  enthusiasm  in  the  tribes  and  in  himself. 

^  if  'riches'  were  meant,  then  they  were  consecrated  offerings  fur 
'the  holy  Cause,'  see  Y.  46,  2,  etc. 

^  'glorious  beatitude,'  'god-sent  welfare.' 

'  the  Deity,  in  frequently  recurring  passages  is  called  the  'glorious,' 
in  the  later  Avesta. 

^  cf,  Comm.,   p.  510. 

»  others  render  'holy';  the  above  is  safer;  yet  it  must  be  remem- 
bered that  gathic  holiness  was  practical;  the  one  who  'bountifully  in- 
creased' good  things  was  'holier'  than  the  talker  or  the  ritualist. 

^"  so,  literally,  but,  as  so  often  in  the  use  of  these  impressive  ab- 
stracts, meaning  'the  orthodox  saint  inspired  by  the  good  mind,'  the  first, 
or  more  properly,  the  second  Ameshaspend. 

"  the  'summum  bonum.' 

"  so  rhythmically,  for  'attain  to.' 

^^  literally  'given.' 

'*  so  for  'safety,'  literally  the  'real,'  'really  existing.  . 

''  an  oblique  way  of  saymg  '  Thee',  or  perhaps  meaning  the  samt 
of  line  a,  'like  Thee,'  'Thy  servant,'  'worthy  of  Thee.' 


_     4     — 

means  of  grace 

Yea,  I  conceive  Thee  mighty,  Ahura  Mazda, 

When  aids  Thine  hand  hath  nurtured  close  ^  appear  i, 

Aids  which  as  rewards  Thou'lt  give  for  good  or  evil, 

Thy  Fire's  flame  therewith,  the  strong  in  justice. 

And  when  to  me  Thy  Good  Mind's  strength  draws  near. 

judgment 

So,  2  in  creation's  birth  when  first  I  saw^  Thee 

Bounteous 2  in  vision*  later*  things  portend,* 

When  deeds,  most  just,  rewarding  and  words  Thou  givest 

111  to  the  evil,  pure  blessing  to  the  good 

By  Thy  just  wisdom*  in  this  world's  last  end; 

advent 

In  which  last  changing*  Thou  a  spirit  bounteous  ^ 
Comest  with  Thy  pure  Realm  which  wrong*  retrieves*. 
By  deeds  of  whom  the  settlements  in  Eight  '^  are  furthered ; 
Laws  unto  these  to  teach  devotion  ^  striveth. 
Laws  of  Thy  wisdom  which  no  man  deceives! 

S  lisp  67186  r 

Yea,  I  conceived  Thee  bounteous,  Ahura  Mazda, 
When  the  true-hearted  searched^  my  spirit's^  inner  self^ 
Asking  ^who    art  thou  then?,    and  whence  thy   coming? 
How  for  their  questions  now  signs  shall  I  show  them. 
Signs  in  thy  settlements  and  in  thyself?' 

^  rhythmically  supplied  from  line  e. 

^  the  recurring-  formula  'yea,  I  conceived  .  .  .'  shortened  for  space. 

'  retrospective;  cf.  the  vision  of  creation  in  Genesis. 

*  rhythmically  supplied  to  fill  out  the  sense. 

^  literally,  'Tby  good  manhood'  or  'honour,'  but  later  use  renders 
the  above  idea  more  probable. 

^  see  note  above  on  'bounteous,'  strophe  2nd,  line  c. 

'  asha,   the  sanctity  of  the  law  inspiring  the  holy  communities. 

^  the  prophet  especially  inspired  with  aramaiti,  the  'alert'  or 'ready 
mind.' 

^  to  point  the  sense ;  '  when  inspired  by  Thy  Good  Mind  the  questioner 
approached  me.'  see  the  word-for-word  below. 


—    5    — 

the   .signs 

To  liim  I,  Zarathiislitra,   tlieii  answered  foromotJt: 
^Torments  in  very  deed  the  faithless  will  J  send, 
But  to  our  saints  would  be  a  joyous  power', 
Since  with  full  care  I  toil,  Thy  Kealm  awaitin^;! 
While  I  my  woven  2  praise  2  to  Thee  shall  blend. 

Yea,  I  conceive  Thee  bounteous,  Ahura  Mazda, 
When  the  true  loyal  came,    my  mission's  ^  call  to  ask\ 
Saying- Svhat  aim  hast  thou?  what  wilt  thou  g-ain  in  this?' 
Then  for  Thy  Fire  praise-offering  I  besought  him. 
Planning  Thy  Law's  advance  3;  this  be  my  task^! 

'search   me' 

Do  Thou  Thy  Holiness  revealing  teach  me, 

Since  with  the  zealous*  joined  to  rise*  I  seek.* 

Ask  Thou  yet  questions,  such  that  Thou  ^  may'st  ^  search*  us, 

For  questions  Thine  are  thus  as  of  the  mighty. 

As  when  their  mighty  wish  Thy  rulers  speak. 

'2^repared' 

Yea,  I  conceived  Thee  bounteous,  Ahura  Mazda, 
When  the  true  Loyal  came  with  spirit^'  blest '^, 
And  with  your  words  my  soul  I  first  instructed; 
Woes  that  devoted  one"^  'midst  foes  forewarned  me. 
Yet  will  I  that  fulfil  named  by  Thee  best ! 


1  rhythmically  supplied  to  fill  out  the  sense. 

2  see  the  word-for-word. 

3  rhythmical  and  explanatory,   see  the  word-for-word. 
*  see  tlie  word-for-word. 

5  literally,  'that  we  may  be  asked  of  Thee';  or  it  may  mean,  ask 
Thou  the  questions  which  are  to  be  asked  by  us';  'inspire  our  prayers  : 
see  the  word  for  word  and  Comm.,  p.  517. 

«  'with  the  Good  Mind'  (for  'good-minded  one'),  the  orthodox, 
holy  and  'well-affected'  citizen  inspired  by  the  good  mmd. 

'  so  more  safely,  but  the  original  will  bear  the  finer  sense  my  heart  s 
devotion,'  so,  perhaps  even  more  literally. 


—     6     — 

fears 

And  since  Thou  saidest:  ^Come  for  light  to  Asha'; 
Command  me  not  yet  to  speak  ^veiled  truths  abroad', 
Nor  to  go  forth;  e'er  he,  that  friend  approach  me, 
Obedience^  hand-joined  with  richest  blessing ^ 
Whereby,  for  strivers'^  help,  he  gives  reward. 

success 

Yea,  I  conceived  Thee  bounteous,*  Ahura  Mazda, 
When  the  Faith's  messenger  ^  my  spirit  neared; 
Aims  of  my  will  to  gain,  this  gift  then  give  me 
Long  life,    that  boon  by  man    |    yet  never  wrested, 
Gifts  in  Thy  Kealm  give  too,  most  choice^  declared. 

light 

As  the  possessor  gifts  on  friend  bestows 
So  give  to  me,  0  Lord,  rejoicing^  liglif^; 
When  in  Thy  kingdom,  righteousness  my  motive. 
Forth  to  approach  I  rise  'mid  chiefs  of  doctrine. 
With  all  whose  memories  Thy  words  recite. 

stauncJmess 

Yea,  1  conceived  Thee  bounteous,  Ahura  Mazda, 

When  the  obedient  came  with  Faith's  accord^. 

And  through  his  wisdom  best  with  patience  showed  me, 

'Never  your  chieftain  be  of  foes  the  pleaser': 

Yea,  saints  should  hold  at  worth  yon  faithless  horde! 


^  the  loyal  messenger  from  the  tribes ;  see  nbove, 
^  the  splendour  of  consecrated  riches  (?).     The  analogous  Vedic  word 
is  supposed  to  mean  'riches';  the  Iranian  may  have  both  meanings. 
^  see  Commentary,  p.  518. 

*  see  note  above,  on  *  bounteous'. 
"  explanatory;  see  above. 

"  literally,   'tlie  best'  which  might  pass  also  as  rhythmical. 
'  grace-giving  instruction,  etymologically  'ravishing,'  but  this  would 
be  exaggerated. 

*  varied  for  rhythm;  see  the  word-for-word. 


-    7    - 
result 


Thus  Zanitliusbtra,  Lord,  adores  the  s])irit. 

And  every  mau  most  bounteous  prays  ])eside; 

Be  the  just  Law  life-strong,  yea,  clotlied  with  hody;^ 

In  sun-blest  land  of  ours  be  there  Devotion, 

In  deeds  to  Holy  Eight  may  she  be  guide! 


^  incarnate  in  the  faithful. 


—     8     — 


Y.  43.  Literal  translation  with  paraphrase.  (In  speaking  of 
the  substantial  agreement  among  experts  as  to  the  literal  wording  of 
the  Gathas,  I  exclude  the  views  of  extreme  traditionalists  and  those  of 
any  writer  who  translates  without  considering  the  force  of  the  gram- 
matical forms).  It  would  be  quite  trivial  to  refrain  from  ex- 
planatory words  and  phrases^  but  they  are  carefully  included 
within  brackets.  '■  In-the-wished-for-blessing  [be  he  (an  idiomatic  ex- 
pression; such  as  ^hailtohim':  ^hosanna  to  him');  for  our  guiding 
deliverer  let  it  be  so  said],  in-the-wished-for-blessing  [be  he] ;  for 
[the  faithful  man],  whosoever  [he  may  be,  let  it  be  said] ;  (b)  may 
Ahura  Mazda,  the-one-ruling-at-his-will  grant  (c)  the  two-abiding 
mighty-ones  [healthful-weal  and  deathlessness] :  let-it  thus-come  [or 
^happen';  (or  the  word  may  mean  merely  ^ verily'^  and  ^let  it  thus 
happen '  would  then  be  superfluous)],  of  Thee  I  desire  it  (d)  for-the- 
maintaining  asha  [the  law  in  the  holy  state] ;  this  may'st-Thou-grant 
me,  0-one-endowed-with-alert-and-ready-attention  (0  Aramaiti),  (e) 
[consecrated]  riches  [or  distinctions']  blest-rewards,  the  life  of-the- 
good-mind  (so  literally,  but  perhaps  meaning  ^tho  life  of  the  good 
man',  ^of  the  one-endowed  with  a  good  mind')'.  Such  pos- 
sible differences  in  the  cast  of  translations  as  might  be  offered  here 
are  of  trifling  importance  to  comparative  religion ;  the  literal  mea- 
nings, save  as  to  one  unimportant  word,  are  not  contested;  ^tliere 
is  one  word  however  Avhich  may  mean  either  to  him'  (our  deliverer), 
or  'to  us',  but  the  beatitude  has  reference  to  both  'him'  or  'us'  in 
sympathy  with  the  fervent  enthusiasm  for  the  holy  Cause. 

2.  'Yea  for  him-  (or  possibly  'for  us(?)')  may  the  beatified 
man  obtain  the  best  of  all  [things],  (b)  tlie  beatific-glory  [in  the 
holy  commonweal  til]',  [or  simply  'may  he  give  it  .  .  .  to  us',  or  'to 
this  one',  referring  to  a  typical  representative  of  the  people] ; 
(c)  With-Thy  most-beneficent  (others  'with  Thy  holiest')  spirit 
reveal*,  0- Mazda,  (d)  the- mysteries -of- wisdom  which  Thou 
dost-maintain  through  the  -  sanctity  -of-  Thy  -  ritual  -  and  -  moral  -  law 
[=  simply  asha]  (e)  for-the-blest-prosperity  of -a -long- life  on- 
every-day'.  There  is  one  difference  in  opinion  here  which  is  rather 
awkward;  instead  of  'reveal';  some  prefer  'perceive'  'recognise 
what  is  already  known'. 


-^    9    — 


3.  ^  Yea,  let  this  man  himself  approach*  that  wliich  is  the  better 
thau-the-good  (b)  who  may- teach  us  [that  is  to  say,  ^indicate  to 
us']  straight  paths  of-proht,  (c)  of  this  bodily  life  and  of-the-meii- 
tal;  (d)  in-those-eternal  [or  ^  real ']  -worlds  where  dwells  Ahura,  (e)  a- 
generous-helper,  Thine-own  [^worthy  of  or  'like-Thee',  lit.  ^pro- 
vided with  Thee  (sic)] ',  the  beneficeut-good-citizen  [or  ^uoble-one'], 
0-Mazda'.  No  differences  in  opinion  can  alter  this  deeply  impres- 
sive stanza;    all  is  clear. 

4.  ^Yea,  I  would  regard  Thee  as  powerful  and  beneficent 
[others  more  boldly  as  ^holy'],  O-Ahura-Mazda,  (b)  when  those  suc- 
courS;  which  Thou  dost-cherish  [aids  as]  with-hand-  [put  forth^  come 
upon  me  (see  the  last  line),  (c)  those  rewards  (or  'holy  regula- 
tions of  justice')]  for-the-evil  and  for-the-holy,  [that  is  to  say 
^for  the  true  Zoroastrian'  and  ^for  ihe  infidel  enemy'],  (d)  together 
with-the-flaming-heat  of-Thy-fire  mighty  through  asha  [the-sanc- 
tity-of-the-ritual-service  (and  through  the  honest  fidelity  of  the  true 
believer*)],  (e)  and  when  to  me  the  strength  of  the  good  mind 
shall-come '. 

Such  is  the  fine  sentiment  Av^hich  lies  in  the  literal  terms  as 
they  stand;  but  to  be  critical,  we  must  endeavour  to  lower  it  to 
the  level  of  the  commonplace,  and  in  our  first  explanation  err,  if  at 
all,  on  the  side  of  safety.  ^  The  strength  of  the  good  mind ',  as  we 
learn  from  other  places  7nay  have  been  intended  to  convey  only 
the  more  realistic  idea  of  ^  the  spiritual  strength  of  the  good-minded 
man',  although  nothing  whatsoever  in  the  original  indicates  this, 
but  quite  the  contrary:  and,  as  I  contend,  even  if  the  ^good-mind' 
is  intended  to  convey  the  idea  of  ^the  good -minded  man',  the 
loyal,  or  ^well-affected'  citizen,  still  the  deeply  interesting  meaning 
conveyed  by  the  literal  force  of  the  words  cannot  be  excluded  as 
a  sort  of  echo,  or  after-thought  at  the  least.  While  various  shades 
of  difference  may  be  noticed  in  opinions  as  to  this  passage,  they 
are  not  such  as  affect  our  views  in  the  present  discussion;  the 
terms  are  all  absolutely  simple;  (I  again  do  not  take  into  conside- 
ration the  views  of  any  writer  who  disregards  the  laws  of  grammar, 
or  follows  the  traditional  exegesis  in  a  slavish  manner). 

5.  ^Yea,  bounteous  [-in-Thy-holiness  (so,  to  meet  the  views 
of  those  who  render  'holy')]  I-thought Thee,  Ahura-Mazda,  (b)  when 
I-saw  Thee  first  in-the-generation  of-the- world,  (c)  when  Thou 
did'st-render    [or   ^make')  actions    provided- with-re wards    [by   esta- 


2 


—     10    — 


blishiug  tlie  universal  laws  wliicli  were  to    govern   the    thus    neNN'ly 
g;enerated  world*],    (d)  evil  to  the  evil,  a  good  blest-recompense  to 
the    good,      (e)    by    Thy    good-virtue    [so,     originally    and   literally 
^good-manhood'  (sic),    but  perhaps  ^by  Thy  good  intelligence']  in 
the  last  turning  (or  'ending')   of  the  creation'.     Doing  his  best  (as 
is  proper)  to  degrade  the  ideas   to    the   level   of   the   commonplace, 
I  can    conceive   that   some   critic   might   suggest   that   the    composer 
referred   to   the   inauguration   of  some   new   phase   of  civic   life   of 
which  he  was  the  witness,  but  the  ^generation  of  the  world',  unless 
we  understood  it  ^as  the  actual  regeneration  of  the  people'  an  idea 
too  advanced  for  the  document,     is   too    strong   a   term  to  bear  the 
interpretation  referred  to.     Particularly  in  view  of  the  last  line  and 
the  first    of  the   next   strophe;     the  ^last  turning    [the  end]    of  the 
creation'  proves  that  the  ^generation'  spoken  of  was  4ts  beginning', 
for  the  ^creation'  here  could   hardly    mean   the   organisation  of  the 
State.    But  much  as  we  might  twist  the  meanings,  there  is  absolutely 
no  choice   in   our   first   report   of  the   literal   terms,    and  a  doctrine 
of  final  judgment  is  plainly  foreshadowed    in   the  last  words:     ^tlie 
judgment  is  (practically)  set,  and  the  books  are  open;  see  Vendidad 
19,27  fig.  where  the   scene  is   portrayed:     also   Y.  49,11  where  the 
evil  souls  come  to  mee.^  the  condemned  as   they  do    in    the   memo- 
rable Yasht.  22 ;  but  this  judgment  like  that  predicted  in  the  Xew 
Testament   does    not    seem    to    have    been    regarded    as     remotely 

distant. 

6.  ^  In- which  ending  may' st  Thou  come  Avdth  Thy  most  boun- 
tiful [or  'most  holy']  spirit,  (b)  0  Mazda,  with  Thy  sovereign 
power  in  this  [ending],  [and]  with  [Thy]  good  mind,  (c)  by  whose 
deeds  the  settlements  are  furthered  through  asha  [the  efficiency  of 
the  holy  constitution];  (d)  laws  unto  these  aramaiti,  [the  alert- 
activity  of  mind',  or  Hhe  one  endowed  with  it'  (possibly  masc.)] 
teaches,  (e)  [laws]  of  Thine  understanding  which  [(accusative)  under- 
standing] no  man  deceives'. 

The  roots  and  forms  of  the  words  as  well  as  their  literal 
point  are  all  perfectly  obvious  in  this  interesting  strophe ;  and  we 
see  from  it  that  the  rewnrd  spoken  of  in  strophe  5  must  have  been 
thought  possible  in  a  near  future  with  the  result  of  the  further 
inculcation  of  saving  regulations.  This  in  no  respect  removes  the 
supernatural  aspect  of  the  expected  assize  to  which  Ahura  would 
come;    recal  also  Y.  30,9  where  the  saint  hopes  that  he,    Avitli  his 


—   11  — 

associates,  might  take  a  personal  part  iu  bringing  on  the  Frashakard 
or  ^conipletion-of-progress',  meaning  the  restoration  of   ^millennial' 
(sic)    happiness;     the    ^two  lives'   seem    to   liave    been    regarded   as 
being  practically  unbroken  by  the  crisis  of  judgment   and    the   set- 
tlement by  rewards  and  punishments  ;  the  life  of  the  saints  continued 
in  a  ^refresher  scene  with  all  holier  forces  reinvigorated.      In   the 
later  Avesta  this  future  life    was   depicted   as  wholly   supernatural. 
7.  ^Yea,  bounteous  [with-holiness]  I-thought  Thee,  0-Ahura-Mazda 
(b)    when  [/?^-]-with-the-good-mind    [the  representative    of  the   reli- 
gious community]    came  to-me,    (c)  and    asked  me   ^who  art-thou': 
^vhose  art-thou'?:   (d)  ^ how  to-day  shall-I-show  manifest- indications 
for- [that] -questioning;   (e)   signs  in-thy-settlements  and  in-thy-person 
[or  still  more  literally    4n    thy    body'].     The  prophet  is  naturally 
questioned  closely  as  to  his  origin  and  the  source  of  his  authority. 
In  several  strophes  the  subject  to  the   verb   ^came'    is    not  directly 
expressed:  some  translators  might  suppose  this  subject  to  be  involv- 
ed   in  the    words    ^with-the-good-mind';    thus    'he-who-is-endowed- 
with-the-good  mind',  that  is  to  say  'a  representative  of  the  political- 
religious  party',     a    Hrue    member  of   the    community';     otherwise 
strophe  12    gives    us    the  clue:    there  ^Obedience'  is  spoken  of  as 
^coming'  to  the  composer;  to  this  the  objection  might  be  made  that 
in  strophe  12  the  approach  of  Sraosha  (lit.  obedience)  was  especially 
expected,    and    in    that    case   his    presence  in  the  previous  strophes 
does  not  look  so  natural.     There  is  force  in  this,  yet  in  strophe  12 
he  is  not  expected  alone  and  unaccompanied,  but  coming  hand-in- 
hand   with    ^the  giver    of  the    blest   recompense    and    great  riches' 
(or  ^ glory')'.  However  the  question  is  in  no  sense  vital;  the  subject  to 
the  verb  is  either  '[he-]-with-the-good-mind',     meaning  a  represen- 
tative of  the  people,     or   it   is   sraosha   (obedience)    understood    but 
probably  meaning  ^obedience  in  the  acquiescing  ally',  or  ^in  some 
especially  loyal  person  or  party'  among  the  Zoroastrians  as  contrasted 
with  others  who  may  have  been  hike- warm;    (it  is  safest  to  regard 
all  these   remarkable    abstracts,    good   minrl,     sanctity,    alertness-of- 
the  ready-mind,  obedience,  and  even  ^ the  sovereign  power'  as  having 
been  intended  to  be  understood   as   the   characteristics  of  particular 
persons    or   parties;     if   we   really    dared    to    understand   them  just 
as  they  were  written  in  their  literal  force,  the  Gathas  would  surpass 
all  other  compositions  in  moral  sublimity:    and  this  latter  hypothe- 
tical, or  merely  limited  fact  is  one  of  much  importance). 


—    12    — 


8.    ^Thereupon  to  him  I  Zarathiislitra  said  at  first;  (b)  ^ [would 
that  I  might  be]    a  veritable   and   powerful   castigator   to    the    evil- 
heretic',    [or  the  word  rendered  ^powerful'    may  be  in    its   verbal, 
rather  than  in  its    adjective,  form,     %ould-that '-I-might-have-power 
as  a  veritable  castigator'],    (c)  but  to-the-saint  I- would-be  a-strong 
joy-giving-help,  (d)  since  to  diligent-cares  of-the-sovereignty-at-will, 
[i.   e.   Your  absolute  sovereignty  in  the  holy   commonwealth]   I-am- 
giving-myself,    (e)  as-much-as  1-praise  Thee,   0-Mazda,  and  weave- 
[-my-song]  to-Thee '.     There  is  a  difference  of  opinion  with   refer- 
ence   to    the  word   rendered  ^diligent  cares';    my  venerated   friend 
Professor  E.  von  Roth  once  preferred    ^enjoyments';    ^ since  I  take 
the  enjoyments  of  Thy  kingdom':  see  my  Gathas  at  the  place  with 
commentary,   p.   514,  and  dictionary  (which  may  be  issued  by  the 
time  that  this  meets  the  eye  of  some  readers) ;  the  main  drift  of  the 
strophe  however   is  not   materially    affected.     My   own   view   seems 
to    me    to    be    less    sentimental    and    therefore  safer  than  those  of 
others  where  we  differ:  but  I  offer  the  others  as  alternatives;    still 
other  differences  in  opinion    merely   concern    the    grammatical  form 
of  a   word,    although    the    ancient   Pahlavi    translation    suggests    a 
different  root  to   it;    the    result    in    either    case    is    not    materially 
affected  in  the  light  of  our  present  purpose. 

9.  Tea,  I  conceived  Thee  bounteous[-with-holiness]  0-Ahura 
Mazda,  (b)  when  [he-]-with-Thy-good  mind  came  to-me,  (c)  bis 
question  [this]  ^  for"  what  to -obtain  (or  ^  to -know')  dost-thou-wish', 
(d)  thereupon,  for-Thy  fire  an  offering  of-self-humbling-praise  [in 
the  spirit]  (e)  of  asha  [holiness],  [for]-me  as-much-as  I-may-be- 
able  I-will-think'.  There  is  no  difference  in  opinion  here  as  to 
the  roots  present,  or  as  to  most  of  the  forms ;  some  might  render 
^(c)  for  what  dost  Thou  wish  me  to  decide',  and  in  the  last  line 
^so  lono"  as  I  am  able  to  think';    but  such  variations  have  no    im- 

portance  for  us  here. 

10.  Tea,  wilt  Thou  show  me,  or  ^'provide  for  me',  the  ritual- 
sanctity,  since  I  earnestly-invoke  it  for  myself  (b)  going-on-hand-in- 
hand  with-aramaiti  the  alert-readiuess-of-the-mind  [or  ^vith  the  one- 
inspired  with  it'  (masculine  (■?))] ;  yea-verily,  alert-readiness  [do-I- 
invoke,  (or  ^verily  I-would-move-in-active-devotedness ')] :  (c)  and 
ask  us  what  questions  of-Thee  are-asked  by-us  (^question  us  as 
we  question  Thee' (•?),  or  ^ teach  us  how  to  ask'),  (d)  for  Thy  ques- 
tion[is]  as  this  [question]  of-the-mighty-oues,  (e)  when^to  [or  'by'] 


—    13    — 

Thee    tlie-ruling-[-priestly-king]   shall-presont   [his]   mi-hty   prayor- 
ful-wisli '. 

Some  would  give  the  idea  ^may'st  Tlioii  look  upon  mv 
righteousness  since  I  call  it  here' (?). 

Then  line  c  is  difficult  only  because  its  syntax  is  s..  spare; 
^and  ask  us  what  to  Thee  are  questions  by  us',  i.  e.  'our  (jMcstioTm'! 
it  is  dangerous  to  read  too  much  meaning  into  the  pin  in  words  in 
such  a  case  as  this:  we  should  therefore  not  cite  this  lino  to 
prove  any  isolated  doctrine  or  theory. 

11.  ^Yea,  I  thought  Thee  bounteous  [with-holiness],  O  Ahura 
Mazda,  (b)  when  [he  who  was  endowed]  with-the-good  mind  [tin* 
loyal  citisen]  approached  me,  (c)  when  with  Your  words  I-first- 
incited-myself:  (d)  woes  to-me  among-men  the-heart-devoted-ono 
announced  to-me:  (e)  this  [am  I  devoted]  to -fulfil  which  'I'hou- 
did'st-declare  to-me   [to  be]  the-best'. 

There  is  a  difference  in  opinion  on  line  (I,  ^trusting  in  men 
appeared  to  me  to  be  destruction'  has  been  suggesfe-l  by  some: 
see  my  Comm.  p.  516:  but  this  is  more  sentimental  and  tiicr«.'f<irc 
less  realistic,  and  more  hazardous  than  mv  view:  there  seems  ah- 
solntely  no  doubt  at  all  that  sufferings  are  alluded  to  in  one  lin»', 
and  the  reception  of  a  command,  at  least,  to  do  'the  best'  in  the 
other,  while  the  grammatical  forms  also  may  indicate  a  purpose  to 
do  the  best:  the  difference  in  opinion  here  does  not  disturb  the 
significance  of  the  resulting  ideas. 

12.  ^And  since  Thou  said'st:  ^mayst  -  thou  -  rnmc  to  -  aslm 
[the  personified  law]  for-knowledge',  (b)  yea,  do  n«»t  command 
unheard  [commands],  (c)  to-arise  [or  ^go  out']  before  that  (d)  obe- 
dience [in  the  loyal  ally  (or  ^in  my  own  converted  hearers'*')] 
may-come  to-me,  going-on-hand-in-hand  with-the-blest-reward  and- 
great  riches  [or  ^great  glory'],  (e)  by  which  [or  'with  whicir]  that 
personified  obedience  [in  some  rei»resentative  individual  among  the 
well-affected]  may-divide  the-blest-rewards  to-the  battling-contestants 
to-their-advantage,  [the  settling  of  their  mortal  strife]'.  *' l^.ssibly 
the  grammatical  sense  may  be  the  true  one  here:  'before  obedience 
comes  to  my  own  soul',  that  is  to  say  ^before  a  reformed  devotion 
is  thoroughly  established  within  me',  ^before  I  recover  my  strength': 
but  it  is  highly  dangerous  to  accept  such  a  refined  spiritual  id"M. 
(although  it  may  lie  plainly  in  the  words)  either  here,  or  in  the  psalms, 
as  the  first  and  immediately  intended  sense:  such  a  thought  however 


—    14    — 

cannot    be    excliided   as    a    sequence     following     closely    upon     the 
other. 

13.  'Yea  bounteous  [with  holiness]  I  thought  Thee,  0-Ahura 
Mazda,  (b)  when  [he  endowed]  with-the-good-mind  came  to-me; 
(c)  aims  of-desire  to-attain  [or  possibly  'attain  ye  for  me  (infin. 
for  imper. '):  i.  e.  'cause  me  to  attain  them'],  this  [desired  gift] 
give-ye  me,  the-gift  (d)  of-long  [well  possibly  meaning  '  of-eternal*- 
life']  which  no-one-whosoever  may-wrest-by-audacity  from-You, 
(e)  [the  gift]  of  the  desireable*  land,  or  'home'  (possibly  'existence') 
which  was-said  [to  be]  in-Thy  kingdom'.  Some  prefer  'he  came  to 
know  the  aims  of  my  desire '  (in  c).  Except  as  to  two  unimportant  items 
here  all  serious  scholars  would  be,  and  are,  I  believe,  at  one  on 
the  literal  wording.  One  is  much  tempted  boldly  to  render  of 
'eternal  life'  in  c/^  and  this  word  for  'long  life'  i  sused  in  the  Rig- 
Veda  of  the  unending  life  of  gods ;  but  I  wish  my  readers  fully  to 
understand  that  my  present  translations  are  made  with  a  constant 
anxiety  to  err,  if  at  all,  on  the  safe  side,  either  reserving  hazardous 
conjectures  for  the  notes,  or  else  supplementing  them  at  once  by 
glosses  in  the  texts. 

14.  'As  a  man  possessing  [-means  or '  being-intimately-kuown(?) '] 
and  powerful  gives  to-a-friend,  (b)  to-me,  0-Mazda,  give  Thy 
joy-producing  grace,  instructing-m^.  (c)  since  endowed  with-Thy 
authority  in-accordance  [iiardly  'in  company']  with-asha  [that  is 
'from  the  motives  of  the  holy-law']  I- stand-forth,  (d)  I,  verily]  to 
to  go-out-to  [or  'to  arouse']  the  princely-chiefs  [or  possibly  'I  stand 
forth  as  a  princely-chief]  of  [Thv]-doctriae  [devoted  to  the  reli- 
gious state  with  its  established  creed],  (e)  with  all  who  recite  [as 
memorised]  Thy  manthras  [or  'Thy  sacred  hymns']'. 

Whether  the  supposititious  giver  who  is  cited  for  rhetorical 
effect  was  a  man  who  'possessed  means',  or  was  'intimately  known  and 
trusted',  or  indeed  'a  knowing  person '  does,  not  affect  the  value  of 
the  expressions  materially. 

There  are  differences  in  opinion  as  to  line  d^  depending  upon 
differences  in  the  choice  of  texts;  some  render  'arise  thou,  have 
confidence':  although  I  am  personally  well  satisfied  wdth  my  own 
views  here,  this  line  had  better  not  be  cited  to  prove  any  theory, 
save  that  the  tone  of  the  sentiment  in  the  Gtthas  is  the  same 
everywhere. 

15.  'Yea,    bounteous- with-holiness  T-thought   Thee,    0-Ahura 


—     15    - 

Mazda,  (b)  wlieu  [he-]  with-the-good  niiiid  caiin',  t<»  me,  (c)  and 
showed  me  with-best  intelligeuce,  [or  it  mav  jiossibh*  int-an  *iiuiv 
he  endowed  with  the  docile  mind  bo  [himseifj  cnli^ditoni'd  with 
best  intelligence'  (a  difference  between  ^showing'  and  'knowing'), 
to  the  following  eifect],  (d)  4et  not  a  foremost  man  be  Ji-propiiiauir 
of-the-infidel-foe ;  (e)  yea,  Thy  saints  have-treatod  all  the  inlidol- 
enemies  [as]  devilish'. 

Much  as  we  may  vary  the  free  cast  given  here,  as  usual 
all  serious  translators  would  be  abs(dutely  at  one  on  tlie  literal 
roots  present,  and  almost  at  one  also  as  to  all  the  forms,  with  the 
sole  exception  of  the  word  rendered  ^foremost',  which  sonn;  prefer 
to  replace  with  one  meaning  'man',  an  idea  already  necessnrilv 
implied  in  the  other  terms. 

16.  ^Yea,  0  Ahura  Mazda,  he,  Zarathushtra,  (b)  chooses  'J'liy 
most  bounteous  (?)  spirit;  and  every  most-bounteous  and  holy  man 
binds-it-to-himself  [-with-prayer,  i.  e.  Sprays']:  (c)  ^may  the-holy- 
law  be  provided-with-body,  [i.  e.  ^incarnate  in  our  tribes  1.  strong 
with- vital- vigour  (d)  in  the  sun-seeing  (or  sun-like)  realm  Ije  ara- 
maiti,  [i.  e.  alertness-of-the-ready-mind-to-obeyj :  [(e)  and  may- it- 
grant  a  righteous  recompense  by-occasion-of-deeds  tlirougli-volni 
manah,  [-the-good  mind  in  our  folk]'. 

There  is  a  choice  as  to  the  point  of  the  ideas  in  lines  n,  h: 
^Z.  chooses  to  himself  every  holiest  spirit  which  is  from  thee(?)': 
so  one:  the  other  view^s  are  of  even  less  importance  as  ditfereucos 
in  opinion;  but  as  the  regards  the  rest,  lines  c,  d,  e,  the  invaluable 
fragment  is  perfectly    clear    and    undisputed  as  to  literal  meanings. 


YASNA  XXIX. 

the  Cause 

The    wail    of    the    kine's    soul;    —    the   call  of  Zara- 

thushtra. 

This  chapter,  the  second  in  the  Mss.  of  the  G^tha  Ahunavaiti, 
is  placed  here  (after  the  introductory  XLIIId)  as  in  a  more  natui-al 
order;    it  may    be  regarded    as    explaining    the  terminus  a  quo  of 
the  divine  revelation  which  is  presented  in  the  Avesta.  ^  The  son!  of  the 
Cow'  representing  the  herds  of  the  holy  Iranian  people,  their  only 
means  of  honourable  livelihood  is  poetically  represented  as  raising 
its  voice,    and   in   an  Avesta   jeremiad   expressing  the   profoundest 
needs  of  an  afflicted  people,  it  addressed  Ahura  and  his  divine  order 
Asha  in  bitterness ;  and  the  response  was  an  event  which  has  had  a 
beneficial  influence,  like  similar  occurrences,  upon  many  millions  of 
human  beings,  for  it  was   none    other  than    the    appointment    of   a 
memorable  person,    as  a  representative,    to  a  prophetic  office,    and 
the  sanctification  of   a   name   as   an   emblem    of  higher    aspirations 
and   consolatory  assurances  to  an  entire  race  for  long  periods  up  to 
the  Arabic  conquest,  and  to  a  chosen  remnant  of  them  in  India  and 
Persia  even  to  the  present  day.    Recalling  another  and  a  later  ^  groan 
of  the  creation',  she  demands  wherefore    and    for    whom    she    was 
made,  since  afflictions  encompass  her,   and    as  her  comfort,    if  not 
her  existence,   was  threatened  as  much   by  the  unsettled   habits  in- 
duced    by     constant     alarms     as     by     the     actual     incursions     of 
her  predatory  neighbours,  she  beseeches  of  the  Bountiful  Immortals 
to  instruct  her  as   to   the    benefits    of   civilised  agriculture,    and   to 
confirm  her  protectors   in   its   practice  as  her  only    remedy    against 
the  evils  of  which   she   complains.     Ahura  answers    by   a   question 
to  Asha,  the  personified  sanctity  of  the  law,  as  to  what  guardian  he 
had  appointed  in   order  to  smite  back   the   fury   which   assails  her; 
for     none     could     be     appointed     who      could     actually     prevent 
them,  since  none  was  himself  without  his  share  of  injustice  and  of 


-    17    - 

passionate  resentment:  lie  could  not  answer  why  this  was  the  case: 
the  question  involving  the  insolvahle  pr()})lem  of  the  ori-in  of  evil, 
lay  at  the  foundation  of  those  influences  whicli  i.m.vc,  the  contnd- 
ling  forces;  but  the  colloquy  results  iu  tl.<'  apiMdntuicnt  ..f  Zuni- 
thushtra  to  the  office  and  work  of  the  needed  leader.  Yet  an 
unexpected  difficulty  arises;  the  Kine's  soul  is  hy  uu  meaus  im- 
pressed by  the  personality  of  the  individual  selected  as  her  guar- 
dian:  so  far  from  being  the  demigod  of  the  later  Avesta.  Zara- 
thushtra's  declarations  are  characterised  by  her  as  the  'voice  of  a 
pusillanimous  man',  whereas  she  expected  one  truly  kingly  in  his 
rank  and  disposition,  and  able  to  bring  his  desires  t(t  effect:  whih- 
the  Bountiful  Immortals  (?),  as  if  they  bad  meant  their  question  in 
verse  7  to  be  one  uttered  in  mere  perplexity  or  contempt,  join  in 
with  chorus,  asking  when  indeed  an  effective  helper  will  bi-  pro- 
vided. But  Zarathushtra  undismayed  by  the  coldness  of  Ids  re- 
ception, enters  at  once  upon  his  office  as  priest  and  pr<q)het, 
obeying  that  command  of  Ahura  of  which  the  Avesta  became  so 
strong  and  deep  an  echo. 


3 


YA^NA  XXIX. 

The  wail  of  the  HercVs  soul;  the  call  of  Zoroaster 

To  You  cried  the  Kine's  soul: 

for  what  did  Ye  form  ? :  who  made  me  ? 
On  me  come  wrath  and  the  blow, 

the  murder's  shock,  contempt's  defiance : 
Than  You  none  other  have  i, 

then  prosper,  Thou  guardian,  my  tillage! 

the  creator  of  the  herds 

How  hadst  thou  for  kine  a  chieftain?; 

thus  the  Herd's  maker  asked  of  Asha, 
When,  ruling  ones*^^  ye  made  her 

with  the  field,  kine-breeding,  zealous? 
AVhom  chose  ye  her  life's  master, 

wrath  from  the  wicked  ones  smiting? 

Asha*^ 

Asha   to    him    made  answer: 

^no  chief  driving  grief  can  be  offered; 
Of  these  things  those  are  hidden 

how  the  lofty  move  their  plans; 
Of  beings  He  is  mightiest 

whom  I  near  with  earnest  call.' 

sovereignty 

^Decrees  He  most  announceth, 

deeds  beforehand  done  remembering, 

By  infidels  done,  and  by  us, 

and  whate'er  may  be  done  hereafter ; 

The  Lord  shall  all  things  discern; 
to  us  shall  it  be  as  He  willeth'. 


*^  representing'  the  sufferings  of  the  agricultural  population  from 
the  bloody  raids  of  Turanian  or  Vedic*  enemies. 

*-  the  Ameshaspends,  or  Holy  Tniniortals,  the  personified  attri- 
butes of  God.  *^  the  personified  Holiness  of  the  Law. 


19     — 


Zoroa.ster 


Thus     we     too     besoechinir, 

with  liaiids  uplift  to  Aliurji, 
I;  and  the  mother  Cow, 

with  questions  in  doubt  press  Mazd.-i; 
Not  on  the  diligent  saint 

let  destruction  fall  with  the  faithless! 

Ahura,  the  call 

Then     spake     Ahura     Mazda, 

He  knowing  the  hope  from  his  guidance: 
^No  chieftain  is  found  for  us  here, 

nor  one  from  the  Right  inspired ; 
Then  thee  for  the  diligent  saint, 

as  a  lord,  the  Creator  orders'. 

the  Holy  Immortah*^ 

^  Mazda     this     Manthra     for     blessings 

created  with  Asha  consenting; 
Food  on  the  Kine  he  bestowed, 

on  the  eaters  with  merciful  teaching: 
Who,  with  the  Good  Mind's  grace, 

will  declare  it  with  mouth  to  mortals?' 

Ahura,  the  appointment 

^Found     for     me     here     is     the     man, 

who  alone  to  our  doctrines  hath  hearkened. 

Zarathushtra  Spitama: 

our  sacred  counsels  (Asha's  and  Mazda's), 

Forth  to  proclaim  he  desires; 

Him  the  place  of  my  prophet  give  1'. 

*i    or  possibly,  the  attending  saints. 


20     — 


the  Herd's  soul 


Then  wept  the  Kine's  Soul:    ^gain  I 

a  lord  for  the  grieving  feeble^ 
A  voice  of  an  impotent  man*^, 

while  I  pray  for  a  kingly  chief. 

the  Immortals*^ 

'When     shall     he     ever     appear 

who  may  give  to  her  help  strong-handed  ? ' 

Zoroaster,  prayer  for  success 

'Grant   gladness,     0  Ahura 

and  the  Right  ^,  unto  these  a  Kingdom, 
A  Realm  with  the  Good  Mind  ordered, 

which  joy  and  amenity*  giveth; 
Of  these,  0  Mazda,  ever 

the  possessor  first  I  thought  Thee'. 

and  for  light 

'Whence  Righteousness,   Good  Mind,  and  Thou 
the  Kingdom,  come  Ye?:   then  hastening 

To  grant  us  light,  0  Lord, 

for  The  Holy  Cause  do  Ye  reach  us 

Your  aid,  0  Living  One,  now, 

Yea,  the  helpful  gifts  of  Your  faithful!' 


*^  tlie  propliet  Svitlioiit  honour'.  *'  see  the  word-for-word. 

*^  Ashii.  ■••■*  honest  labour  safe  from  the  raid. 


—     21     — 


Y.  29.  Word-for-word  triinslatioii  witli  iioii- U'cliiiical 
explanatioDS. 

1.  The  real  differences  here  couccni  h.irdlv  iimre  than  nuc  word: 
does  tliat  word  mean  'lie  has  (tppresscd  iiie ' ,  <»r  is  it  a  ikiuu  U* 
the  same  general  effect  meaning  ^  with  slaugliter  by  tin-  sword  *,  or, 
with  another  reading  ^with  destruction  (if  life',  (tlie  vcrlj  'is'  is  often 
understood  so  that  ^he  has  oppressed  me'  is  not  necessary  as  a 
verb. ;  still  it  is  a  good  idea  to  lind  such  a  tliouglit,  and  the  ancient 
pahlavi  translator  suggested  a  verb.  Tlie  following  is  the  wurd-for- 
word;  ^ To  yon  the  soul  of  the  Cow  cried-lamenting:  'for  whom  di<l 
ye  make  me?;  —  who  fashioned  meV;  (b)  —  against  mc  [are**] 
the  fury- of- rapine^  and  [actual]  violence^  the -blow  together- wi th- 
slaughter-by-the-sword"'^  insolence  anil  thievish-might  [s«>^  with  a 
slight  change  of  text],  (c)  Not  to-me  [is  there]  a  pasturer  (sic)  other 
than  you;  so  teach  me  [or  ^command  for  me']  good-things  refcrring- 
to-pasturing'.  *0r"*  'fury  has  oppressed  me  an  1  violence',  etc.  (omit, 
'slaughter',   etc.  read;  ^has  oppressed  me'). 

2.  The  differences  in  opinion  here  refer  to  one  item  only; 
and  this  does  not  affect  the  general  sense;  the  old  pahlavi  trans- 
lators used  a  word  meaning  'do-ye-wish-for'  in  its  adverbial  and 
especially  idiomatic  form  as  if  meaning  '  in-the-wished-f«»r-blessing 
[belie]',  equivalent  to  'salvation',  'hosanna'.  An  almost  uncontested 
word-for-word  would  be:  'Thereupon  the  fashioner-of-the-Cow  asked 
Asha:  ^how  was  there  for  thee  a  chief  for  the  Cow  (the  sacred  herds) 
(b)  when  ye-made  her,  ye-powerfully-riding-ones,  togcthor-with- 
pasture-tillage  [how  was  there  for  her]  a-chief  clever-and-energetic  iii- 
cattle-culture?;  (c)  -whom  did-ye  [possibly  'may  ye'  (no  change  in 
the  letters)]  wish-for,  [i.  e.  'determine  upon']  as-a-lord  for-her,  who 
might-smite-back  the-furious-raid  [which  is  perpetrated]  by-the-ovil- 

infidels'. 

3.  Much  difference  in  opinion  exists  as  to  nno  wnrd  here, 
and  also  as  to  the  cast  of  line  i',  and  one  writer  creates  artiiicial 
difficulties  with  line  c;  yet  this  only  iUustrates  once  more  the 
truly  remarkable  fact  that  the  literal  terms,  even  in  tlie  presence 
of  such  difficulties  in  the  interpretation  of  them  as  we  have 
here,  are  in  themselves,  with  three  exceptions  perfectly  plain:  'To-him 
[he]-with-aslia  answered;  '  there  is  no  chief  [with  some  'no  shelter)] 


22 


for  the  Cow  without-the-sufferings-occasioned-by-malice  [-during  the 
havoc  of  the  raids  \  (so  nominally^  but  really  referring  to  the  general 
sufferings  of  existence)] :  (b)  of-these-things  [(possibly  meaning  ^by 
those  people')  are]  not  for-knowing^  [i.e.  to  be  known]  what-things 
move  the  lofty  plans?  [or  'fires']  [(so^  for  one  interpretation  of 
line^;  I  give  others  in  my  commentary;  see  Gathas  pp.  414  flg.)  ;  — 
^of  those  things  not  for  knowing  [is  it]  how  he*  moves  the  lofty 
plans';  once  more^  ^of  those  things  not  to  be  known  [i.  e.  *not  for 
knowing  is  it']  how  the  lofty  ones*  move  their  plans'.  Let  this  be 
distinctly  noticed  by  critical  theologians;  here  are  three  differing 
renderings  upon  which  specialists  might  bitterly  contend^  as  they 
present  one  of  the  renowned  difficulties  in  the  Gathas:  yet  the 
whole  three  (and  they  might  be  still  further  varied)  do  not  express 
any  difference  at  all  in  the  main  ideas  intended  to  be  expressed; 
the  point  remains  unchanged:  it  makes  no  difference  to  us  whether 
we  have  ^there'  is  no  ^  chief  ^who  can  dispense  with  woe '^  or  ^ there 
is  no  shelter  (Avhich  a  chieftain  alone  could  give)  without  woes'. 
^An  answer  to  the  questions  as  to  the  chief  who  could  have  saved 
the  Cow  is  not  to  be  had';  —  ^ve  cannot  tell  how  either  the  in- 
fluences which  controlled  the  creation  of  the  Kine  with  all  the 
miseries  involved  were  themselves  determined';  Ve  do  not  know 
how  the  ^stars  of  destiny'  were  moved '^  or^  ^  the  altar  fires  sustained ', 
or  finally  ^the  plans'  were  carried  out  .  .  .'  Whichever  one  of  the 
three  ideas  we  may  prefer^  the  question  is  always  as  to  ^influences'; 
whatever  they  were;  Avhich  controlled  the  creation  with  its  ^unavoid- 
able pains';  they  may  have  been  ^the  stars '^  ^the  fires ',  or  ^the 
cares';  so  much  for  line  bi  line  c  proceeds)],  (c)  '  of  existing-beings 
He  is  the  most-powerful  to  whom  those  having-made-invocations 
[are]  coming,  [or  ^to  whom  I-will-come  with-the-one-having-made 
invocations' ;  see  Gathas  pp.  414  where  the  fullest  discussion  is  given. 
But  whichever  sound  and  reasonable  view  of  the  three,  or  four,  we 
may  select;  let  it  be  noticed  again  t\mt  for  theologij  there  is  little 
difference;  and  the  impression  left  upon  us  is  deeply  interesting. 
One  distinguished  teacher  indeed  startled  us  by  rendering  ^greatest 
of  animals';  which  hardly  looks  serious  as  the  superlative  adjective 
is  again  immediately  applied  to  Ahura  in  the  following  line. 

4.  As  to  the  literal  terms,  I  can  see  hardly  a  possibility  of 
a  difference  of  opinion  here,  although  of  course  different  minds, 
according  as  they  are  predisposed,  may   give    a    differing  colour   to 


l>o 


their  reproductions.    Perhaps  the  idea  ,»f  Medaiinj;  his    d.crccs'    is 
meant  as  well    as    Hlis  dose  and   tl..,no,.h  aitenti..,.'  to   then.    So 
understood  the  ideas  avouW  join  ou   ucU    with    fj.ose    i„    ,|,..    ,„,.,.(.. 
ding  strophe.     ^Mazda  is  most-recitiug-froni-nieinory  '     |so,   literally; 
i.   e.    the  one  who  fully  proclaims  tliat  concerniuo-^  whicj,'  tlr-  quos- 
tions  have  been  asked '.    Mle  is  tlie-one-wlio-recites-most-f.iliv  |   vs  l.at- 
things    indeed    have-been-done   before-at-certaiu-p.-riods    (or  -b.-tore 
at  every  period ')  (b)  by-daeva-demon-[-worshippersJand  l.y-|tHitl.full- 
men,   and  Avhat    tilings   siiall-be-done  [by  them]    hcreaftcr-at-ccrtain- 
periods  [or  ^at  every  period']:  fc)  He  is  the-discrimiuatin-discenier, 
Ahura;    so  to-us  shall-it-be,  as  He   shall-will'.     A   truly  reinarkal.le 
passage,    whether  it    expresses   a  full   doctrine   of  i)redestiiiati.»n    or 
not,    it    certainly    prepared    the    way    for    the    full    deveh.piuent  of 
snch  ideas:     the  ^ uttered-decrees '    or    ^utterances'     were   somethiii'' 
which  ^ had  been  done ',  ^enacted':  we  naturally  think  of  a  fon-told 
decree:  and  ^ he  is  most-memorising'   (sic),  ^most-recitiug-as-a-prirst', 
i.   e.     ^recites  with    unbroken    and    expected    regularity  as    a  ju-icst 
recites  his  offices,   declaring  what  shall   he  hereafter'.    Here  all  seems 
inexorable,   and  we  should  naturally  say  that  ^so  shall  it  be  U>  us  as 
he  shall  will'  likewise  refers  to  utterances  concerning  us  like  those 
of   lines    a    and    b,      that     is     to     say,     they     seem     to     bi-     de- 
crees of  providence  and  foreordination.    r)ut  it  may  also  be  p(»ssible 
that    the  words    express  Ahura's  judgment   upon    our  deeds.    He  is 
the  discriminating  arbiter  ^He  will  decide  our  fate    in    view  of  our 
deeds  as  He  sliall  will,  because  He  laiows  them  ihorou(j}ibf  \  -the 
utterances'  then  need  not  have  been  irresistible  decrees  done  and  to 
be  enacted  by  demons  and  saints,  but  simply  (pia^i   predictions  for- 
mulated by  demons  on    the   one    side  and  by    lliui,    Ahura   on    the 
other;  and  of  these  uttered  comm  uids  Ho  'is  most  miudfid  nuiirisJifn '. 
And  because  He  is  most  mindful   and  does  not  forget:   lie   will  be  a 
discerning  judge,    and  our  fate  shall  not  be  such  as  to  deceive  His 
expectation;   ^it  shall  actually  be  to   us  as  He  shall  will":   *  W'r  -h  ill 
be   rewarded    or    punished    by    an  intelligent   judge,    one    ahh-     fo 
foresee  the  future'.     1  regard  it  as  my  duty  to  restrain  the  exei:*'- 
sis,    avoiding  such  a  pronounced  theological  concept  as  fore-ordina- 
tion, seeing  however  foresight  in  t'le  Avords:    but  floing  my   best  to 
lower   the  ideas,    I  must    yet  after   all  confess    that    the   words    'so 
shall  it  be  to  us  as  He  shall  Avill'    aro  too  forcible   for  ui<-.     They 
express  a  scheme  of  influence  which  passes  over  the  lii'iif-  --f  mere 


—     24     — 

« 

foresight;  He  must  at  least  be  recognised  as  predestinating  nnd  fixing 
the  conditions  and  terms  of  our  future  existence,  if  not  the  facts 
of  that  existence  themselves.  The  view  that  power  was  involved  in 
the  expressions  is  strengthened  by  the  terms  of  the  succeeding  verse. 
I  ought  to  add  that  the  expression  ^most  mindful',  literally  ^most- 
reciting-from-meraory'  possessed  a  force  at  the  period  at  which  it 
was  here  used  which  cannot  be  understood  by  us  without  a  word 
of  explanation;  the  priestly  recitation,  to  give  the  term  its  most 
realistic  colouring,  was  to  the  ancient  Zoroastrian  pretty  nearly  what 
the  ^plenary  inspiration'  of  the  Semitic  scriptures  is  to  an  extreme 
and  devout  believer  of  the  calvinistic  type.  There  existed  no  wri- 
ting, as  we  must  suppose;  and  the  memorising  of  ancient  religious 
pieces  was  an  office  the  importance  of  which  could  not  well  be  exagger- 
ated. The  worshippers  thought  that  their  salvation  hung  on  a 
few  syllables  recited  from  some  ancient  source,  exactly  as  modern 
extremists  think  the  same  thing  with  regard  to  differing  readings 
of  ancient  canonical  texts.  When  therefore  we  read  the  words 
^Ahura  is  the-most-recitinii-from-memory'  we  could  not  have  before 
us  a  stronger  figure  of  speech;  in  fact  it  need  not  have  been  a 
figure;  it  may  have  simply  expressed  the  idea  that  Ahura  was 
speaking  through  his  prophet  as  the  ^  great  high-priest  of  their  pro- 
fession'. It  is  particularly  fortunate  that  this  remarkable  stanza  (4) 
should  have  come  down  with  text  literally  unimpaired;  of  itself 
alone  it  possesses  great  value. 

5.  This  verse  expresses  an  act  of  prayer  based  upon  the 
power  and  foresight  of  Ahura:  ^So  may-we-two*,  ray  soul  and  the 
Cow's,  be*-praying  with-hands-stretched-out  (uplifted),  to-Ahura  when 
we-shall-urge  Mazda  with  questionings;  let-there  not-be  destruction 
to-the-right-living  diligent-husbandman  [(the  typical  orthodox 
citizen)]  among-the-e\^il-unbelievers'.  The  differences  in  opinion 
here  in  no  wise  affect  the  general  sense;  it  is  possible  that  the 
auxiliary  verb  ^ve- two-may-be'  is  not  really  expressed  but  under- 
stood, while  a  slightly  differing  reading  would  give  us  a  similar 
word  ^  for-the-two-worlds '  which  is  so  remarkably  emphasised  in  Y. 
28,2.  But  even  if  we  accept  this  latter  view,  it  only  adds  a  graphic 
stroke  to  the  delineation.  So  again  the  verb  Ve-two-press'  may  not 
be  present,  and  Mazda  may  be  the  object  of  the  verb  ^we-two-are- 
praying',  so  understood  as  repeated  from  line  a;  ^when  [we  are 
praying]  Mazda';    this  of  course  leaves  the   sense  unaltered,  while 


—     2o     _ 


he  word  thought  to  moan  " wc-t.o-arc-p.essing '  .nust  moan,  if  not 

bat,  then;.,  our  doubts  and  so  translated  it  looks  .speciallv  ..Hoc- 

jve  and  sn.ple;     this   again    only    adds    an    expressive    .le.i.ent    to 

the  sentenee,  and  in  no  wise  alters   its   result  (I  regard  th...  faetH 

as  very    note-worthy;   here    are    radical   differences,   hut   they    .ff.ct 

only  the  element  of  expression). 

6.  The  course  of  thought  proceeds  unbroken :  Ahura  gives 
another  reason  for  the  unsatisfactory  state  of  things  hitherto,  and 
accedes  to  the  renewed  supplication  of  Zarathushtra  and  the  lierd's- 
soul.  A  practically  uncontested  word-for-word  woidd  be:  ^Thereupon 
spoke  Ahura  Mazda,  knowing  the  decreed-remedy*  [effective]  through- 
[His]-guidance:  (b)  not-a-single  spiritual-lord  is-fonnd,  nor  a-secular- 
chief  [appointed]  in-accordance-with-the-holy-law  (asha):  (c)  ,1hm. 
indeed  thee  have-I,  as-croator,  formed  [as  the  needed  chief]  for-the- 
cattle-breeding-[-citizen],  and  for-the-pastoral-husbandnian '. 

The  only  difficulty  here  is  one  which  curiously  does  not 
affect  the  resulting  general  meaning,  though  it  is  a  question  between 
two  totally  opposed  translations  of  an  important  word:  eitlier  we 
have  in  line  a  ^He  Ahura,  knowing  the  decreed-remedy  for  tlie 
disaster  named':  or  Ave  have  ^le  .  .  .  knowing  the  disaster  itself, 
with  the  idea  of  the  remedy  expressed  in  line  r;  the  difficult v, 
decided  as  it  may  be  for  close  experts,  has  n(»  adverse  importance 
whatsoever  for  the  history  of  the  events  figuratively  p(,rtray«nl  in 
the  poem. 

The    next    stanza    7    is    still    in    line    with    its   predecessors- 
the  ecclesiastical  establishments  are  said  to  l)e  in  existence,  and  tlio 
internal    regulations    for    the    national  agriculture,  but    a    ^nian'  is 
called  for  again.     I    cannot    see    grounds    for    even    the    sliL^htost 
difference   of  opinion  save    as    to    two    subordinate    terms:     'Ahura 
Mazda  fashioned   this    holy-word-of-reasou    [(the  received  hvmns  of 
a  liturgy ('?)):     a  word]  of  '^fatness-'  [so  meaning  (i.   <•.    pravrr  tor 
prosperity),    of-the-same  (delighted)- will    with    Asha],  (b)  and    [Ho 
provided]  food  for-the-eaters.    He    bounteous  [in-Jiis-holiuess]  with- 
his-doctrinal-command:  (c)  [but]  who  for-Thee  [is-he  en(lowefl]-with- 
the-2:ood-miud  who  mav  -  give  -  forth  those  -  two  -  things  by-inoutli* 
verily  to-mortals '  ? 

The  word  fatness  in  ^ mantiira  of  fatness ',  'hymns  for  jirospc- 
rity'  may  mean  ^manthra  of  invocation'   which  does  not  practically 


—     26     — 

affect  the  resultinc:  sense^  as  it  involves  a  mere  qualification;  also 
the  A\^orcl  rendered  ^vith-the-mouth'  is  in  a  shattered  condition: 
some  restore  it  as  a  word  meaning  Ve  two':  another  as  a  word 
meaning  ^ever':  the  differences  however  do  not  practically  affect 
the  result;  as  the  points  involved  here  are  all  subordinate. 

8.  Although  various  casts  may  be    given    to    the  exact  points 
of  the  expressions  here^    there    is   no    difference    in    opinions   which 
practically^  or  at  all,  affect  the  chief  sense,    and  only  an  unimpor- 
tant difference  as   to    the  root   present  in  one  word:  ^This  one  [is] 
here  found  for-me    who    alone   has    hearkened   to    our   doctriues-of- 
command,  (b,  c)  ZarathushtraS.;  lie-desires  to-cause  our  sacred-counsels 
to-be-heard  for-us,    for-Mazda  and  for-Asha,    wherefore    will-I-give 
him  the-good-abode*  [meaning  ^ the  firm-position']  of-a-promulgator'. 
Some  give  the  cast,   euiending   the   text   ^he  will  from  his  memory 
deliver  what  remains  in  his  recollection  of  our  speech':  this  results 
from  an  especially  bold    reconstruction    of    the    text    itself   founded 
upon  mere  conjecture;    then   some   prefer    ^the   good  wisdom'  of  a 
promulgator,  etc.  instead  of  ^the  good-abode',  i.   e.  ^firm  position'; 
whichever  cast  we  may  give,    the  main  result   is   the   same;   Zara- 
thushtra   is   the   man  chosen,    and    he    wishes    to    deliver    Ahura's 
message  to  the  people;    and   especial  facilities  are  afforded  him,  or 
capacities  already  present  are  recognised;    it   is   merely  a  question 
of  differing  readings    in    the  Mss.    or    differing    restorations  on  the 
part    of  scholars.    No   possible   discredit   is    reflected   upon   modern 
translators,  as  such,  after  certain  differences  in  the  texts  have  been 
taken  into  consideration;    and  although  it  is  an  important  fact  that 
a  choice    in   the    different   readings    of   Mss.    is    one    of   the    most 
pressing  of  our  duties,    and   even   conjectural  restorations  are  often 
an  imperatively  needed  portion  of  our  work,    yet  a  first  translation 
is    always   called    for    in   the    light    of   the    texts    most    commonly 
received;     and  if  these  vary,  of  course  the  blame  for  the  resulting 
divergencies  in  our  translations  does  not  rest  with  us. 

9.  Here,  as  nearly  always,  the  differences  as  to  the  precise  cast 
of  tlie  ideas  does  not  affect  the  main  drift:  ^Thereupon  the  soul  of- 
the-cow  wept,  [crying  '1]  who  obtain"  for-the-wounded-of-mind"  (b) 
a  will-less  voice  of-a-non-heroic  man,  [I]  who  wish  for-me  one-lord- 
of-his-wish;  (c)  when  in-continuity  [of-time  (^when  ever')]  shall-he-be 
who  to-her,    [i.  e.  to  me    the  Cow]    shall-give   aid-with-hand ' :    see 


—     27     - 

GMias  pp.  427  fl-  as  to  the  different  casts  „f  tlio  two  lust  w„r.ls 
of  line  a.  *Tlie  word  rendered  ^)btain'  may  not  l.uve  tluit  force 
wliicli  however  must  l)e  understood,  if  u<,t  lierr  actiiallv  rxpn'smMl: 
it  may  mean  sometliing  which  merely  lills  out  what  is  otlMMwisi;  fidlv 
indicated:  a  who  [lament]  a  will-less  h>rd' ;  or  again  'I  wlio  |hii„cntj 
a  will-less  illiberal-one'^  (so  witli  a  different  text,  Xlj.);  tlio  most 
^slashing'  rendering  would  be:  ^[1]  who  iu-a-will-less-manner  fi.  e. 
against  my  will]  must  carry-out  to-its-satisfactioui?)  tlio-connnand 
a-non-]ieroic  man'.  All  tlie  views  express  a  grai.ldc  juncture 
which  is  clearly  of  the  greatest  value;  cp.  tlie  proj.hct  else- 
where ^without  honour  in  his  own  country':  also  tlie  self  dcj.recia- 
tion  of  Moses^  etc. 

10.  The  terms  here  are  clear;  and  there  is  little  room  for 
differences:  ^Do  Ye^  0-Ahura  and  Asha,  i:ive  to-these  might  and  a 
ruling-power  (b)  such-as  [may-be-accompaniedj  witli-the-benevolent 
mind  through-which  latter  it  may-give  to-these  tlie-ameuities-uf- 
domestic-prosperity  and  restful-joy;  (c)  I-indeed  [or,  ^I  for-one] 
thought  TheC;  0-Mazda,  the-first  [or  ^foremost']  possessor  of-tiiis'. 

11.  This  stanza  seems  to  be  a  fitting  close  to  the  momentous 
circumstance  about  which  the  sections  groups  itself;  tlie  differences 
in  opinion  in  no  degree  affect  the  general  sense  which  is.  as  usunl. 
clear:  ^When  [is]  Asha-  and  Vohu  Manah  and  Klisiiatlira  [or  jios- 
sibly  ^ where  are  they'  coming];  yea^hastening  to-me  (b)  do-ye,  O 
Mazda  Ahura^  assign  [these  for  my  guidance]  for-the-great  maga 
[cause,  literally  ^for  the  great  rewarding  [dispensation',  so,  j)os- 
sibly] ;  (c)  yea^  now  [assign]  your  aid  to-us  for-this  [great  cause  of 
our  reestablishment,  this  aid]  of-the-liberal-offering  of-your-devoted- 
ones'.  Some  might  prefer;  ^assign  me  .  .  .  to  one  who  cares  for 
me  for  the  great-reward';  or  once  more;  'accept  me  in  the  care- 
taking  covenanted  confederation']'.*^ 

This  piece,  rough  as  it  is,  even  to  tiie  verge  i.f  the  uncouth, 
possesses  singular  interest  from  every  point  of  view;  in  the  first 
X^lace  it  was   practically    contemporaneous    witli    the    actual    evcuU 


*i  I  may  say,  referring  for  a  moment  to  a  tedmic-al  point,  tliat  I 
first  suggested  vocatives  neuter  iu-em  here  in  this  verse;  and  my  initia- 
tive has  been  followed  without  recognition;  my  view  was  however  only 
an  alternative  one;  this  is  however  trivial  in  comparison  with  wliat  nas 
occurred  in  the  same  direction. 


—     28     — 

to  wliicli  it  alludes^  as  I  liope  elsewhere  to  prove:  the  sudden 
prominence  or  ^call'  of  a  leader  named  Zarathiishtra  must  have 
been  a  still  effective  circumstance,  and  not  merely  a  remembered 
tradition,  although  it  must  have  taken  some  little  time  for  it  to  ac- 
quire its  poetical  settlement;  yet,  as  we  see,  it  Avas  evidently  put 
together  for  the  purpose  of  securing  the  recognition  of  Zarathushtra's 
leadership  and  of  consolidating  his  authority. 

The  form   is    also    graphic,    and  in  the    higher    sense    truly 
poetical. 


or 


YASNA  XXVllI. 

the  Priest  in  lunyer. 

Zaratliuslitra^  having  entered  upon  liis  duties,  composes  a  i»rav 
for  the  use  of  some  of  his  more  eminent  colleagues,  possiblv,  but 
not  at  all  probably,  for  one  whom  we  might  c<»nsidrr  to  have  been 
the  original  mover  in  tlie  entire  religious  effort. 

The  words  are  certainly  put  into  tlie  nioutJi  of  some  one 
definite  person  of  marked  distinction.  He  was  not  Zarathuslitra 
himself,  for  we  have  the  expression  ^to  Zaratliuslitra  aud  to  me', 
nor  was  he  Yishtaspa,  the  sovereign;  see  4o  Vishtasjja  and  me',  n<.r 
yet  Frashaoshtra :  it  may  have  been  Jamaspa  here  put  forward  as 
priestly  spokesman,  the  piece  having  been  composed  h\  tlie  great 
author,  or  inspirer  of  them  all,  whom  we  naturally  sujtpose  to  have 
been  Zarathushtra. 

The  reciter,  whoever  he  may  have  been  iutended  to  be,  is 
represented  as  standing  in  the  appropriate  place  as  a  jiriost  w  itii  hands 
stretched  forth  toward  the  emblem  of  Ahura's  [>resence,  the  Hre,  aud 
praying  for  the  possession  of  moral  acquirements  from  an  unsellisli 
motive;  and  the  care  of  the  herds  once  more  gives  the  key-n<itt^  to 
the  entire  production. 

It  has  already  been  pointed  out  that  the  Kine's  soul  was  a 
poetic  belief  whicli  happened,  like  so  many  others,  to  be  grounded  in 
deeply  practical  considerations.  To  treat  tlie  cow  aud  the  horse,  even 
individually  considered,  with  fairness  was  both  a  written  aud  an 
unwritten  point  of  honour,  while  as  a  public  statute,  tlie  care,  ot 
the  cattle  interest  involved  one  of  tlie  most  solid  and  moral  arti- 
cles of  religion  which  any  nation  coidd  possibly  forumlatc,  and 
especially  at  a  period  and  uuder  circumstances  when  the  very  main- 
tenance of  their  rudimental  civilisation  as  a  people  depended  mi 
cattle-culture,  for  that  alone  saved  the  Zoroastrians  from  becoming 
once  more  what  those  freebooters;  of  whose  depredations  they  com- 
plained, still  continued  to  be.   But  though  ^cattle'  may  seem  to 


us 


—     30     — 

but  little  associated  with,  the  higher  instincts^  Ave  should  recall  that 
it  alone  saved  them  from  the  practice  of  murder  and  pillage,  and 
in  tliis  case  it  was  associated  with  experiences  in  mental  religion 
wliich  lead  us  to  compare  the  nation  to  a  vast  religious  agricul- 
tural brotherhood.  Think  of  a  multitude  who  could  join  in  a  prayer 
for  skill  and  fidelitv  in  cattle  culture,  and  at  the  next  breath  4or 
tlie  attainments  of  the  mental  as  well  as  of  the  bodily  life,  which  might 
place  their  recipients  in  spiritual  and  temporal  beatitude';  but  no 
further  preface  is  needed  here. 

The  stanzas,  free  and  literal,  speak  for  themselves.  Notice 
the  persistent  prevalence  of  the  vocative  case:  stanzas  1,  2,  6,  8,  9 
are  addressed  more  directly  to  Ahura,  while  the  3^  and  4'^  are  divi- 
ded between  Asha  and  Vohu  Manah  with  the  inclusion  of  all  the 
four  leading  ^  attributes ' ;  7  is  addi-essed  to  Asha,  Aramaiti  and 
Ahura;    the  names  of  Haurvatat    and  Ameretatat   do  not  occur. 


-»*%g^ 


YASNA   XXVIII. 

Zoroaater  entcra  upon  hi.s  office. 
A  priestly  jtrai/er 

With  hands  outstretched  I  beseech, 

with  praise  for  tliis  grace,  the  first  l.lessin- 

All  actions  done  in  the  IJight, ' 

g-ift  of,  Mazda,  Thy  bounteous  spirit, 

And  the  Good  Mind's  understanding, 
thus  the  Herd's  soul  I  appease.  2 

for  heaven  and  earth 
I  who  You  two  encircle, 

Great  Giver*  the  Lord,    with  the  Good  Mind: 
Gifts  for  the  two  lives  grant  me, 

this  bodily  life  and  the  mental, 
The  prizes  by  Right  deserved; 

thus  to  Glory  He  brings  His  blest! 

invocation 

0  Righteousness  and  thou  Good  Mind, 
with  surpassing  chants  Til  praise  you. 

And  Mazda,  for  whom  our  Piety 
aids  the  everhisting  Kingdom: 

Aye,  together  I  adore  you: 

then  for  grace  while  I  call  draw  near. 

consecration 
I,  who  my  soul  am  giving 

to  watchful  zeaH  with  a  good  mind. 
For  every  action  the  grace 

of  Mazda,  the  Living  One,  knowing. 
In  wish  for  the  Truth  will  T  teach* 

while  I  can,  and  have  aught  of  power! 

^  'the    sanctity  of  The  law   iucluded  ritual  and    cerenionial  ImliuesH 
as  well  as  purity  in  thought,  word  and  deod '. 
2  see  Y.  XXIX. 
^  or  'to  Heaven'. 
*  or  'learn'. 


—     32     — 

Jongin(j!<! 

0  Holiness;  when  shall  I  see  Thee, 

and  thou  Good  Mind,  as  I  discover 
Obedience,  the  pathi  to  the  Lord, 

to  Mazda,  the  most  beneficent? 
With  that  Manthra  will  we  teach  ^ 

foul  heretics  faith  on  our  God. 

Come  with  the  Good  Mind,  and  g-ive  us 

asha-gifts,  0  Thou  eternal  ^ 
Through  revealed  truth  do  Thou  grant 

Zarathushtra  Thy  strong  help: 
Grant  that  to  us  by  whose  aid 

we  may  crush  the  tormentor's  torments M 

for  guidance  and  grace 

Give,  Holiness,  Thou  this  blessing, 
gains  earned  by  a  Good  Mind  to  us. 

And  grant  our  wish,  0  Armaiti, 
to  me,  and  to  Vishtasp^  together; 

Grant  Thou  us,  0  Mazda,  ruler, 
Your  Beneficent  words  to  hear. 

and  for  the  future 

That  best  I  ask.  Thou  Best  One, 

One-in-mind  with  the  Right  bestowing. 

Of  Thee,  Ahura,  I  ask   it 
for  Frash(a)oshtra^  and  me  beseeching; 

Freely  to  us  may'st  Thou  give  it 
for  the  Good  Mind's  lasting  age. 

1  or   'the  throne  of  Mazda  the  Lord  beneficent  to  the  obedient '(?) ; 
see  the  word-for-word.  ,  ^  „  , 

2  or  'hold  off  tlie  flesli-devoiiring  fiends';  see  the  word-for-word. 

3  or  'long-life,  0  Thou  giver  of  holiness'. 

*  the  bloody  idolatrous  foe  who  lived  by  plunder.  .  ,  .    ,.     .. 

5  'the  union  of  a  trio   in  earnest  supplication  is  a  special  indication 
of  the  historical  character  of  the  document.    F.  witli   three   syllables. 


—    33     — 

fears,  and  further  prayer 

With  prayers  for  these  blessings,  0  Muzdii 

and  Asha,  may  we  not  pain  you, 
And  Best  Mind,  we  who  aid  you 

in  the  tenfold  (?)i  chorus  of  praisers: 
Propitious  verily  be  Ye 

toward  the  mighty  possessor  of  weal.  ^ 

again  for  light 

What  laws  of  truth  Thou  knowest 

from  insight  of  Right,  and  the  Good  Mind, 

With  these  as  the  gains  for  earning, 
0  Ahura,  fill  our  desire. 

Thus  do  I  learn  Your  commands, 
complete  for  our  plenty  and  weal. 

and  for  inspiration 

I  who  the  Right  to  shelter 

and  the  Good  Mind,  am  set  for  ever, 

Teach  Thou  me  forth  from  Thyself 
to  proclaim,  from  Thy  mouth  of  spirit 

The  laws  by  which  at  the  first, 
this  world  into  being  entered! 

1  so  probably  literally,    but  possibly  it  really  is  meant  to    express 

'  mighty '. 

-  possibly  refering  to  the  kiug  Vishtasp  mentioned  above. 


5^5M^ 


^Vf'^r?^ 


o 


—     34 


Y.  28.  Word-for-Avord  rendering  and  popular  explanations.  Tlie 
words  here  present  are  all  quite  simple:  there  may  be  a  doubt 
wbetlier  Ave  have  ^all  actions',  or  ^actions  toward  all'.  The  Sanskrit 
equivalents  to  the  Avords  in  this  chapter  are  all  familiar  words ;  they 
may  be  seen  in  my  contribution  to  Roth's  Festgrliss;  p.  193  ff. 

1.  An  English  verbatim  would  be  Avith:  ^self-humbling-praise  of- 
this-helping-grace  [or  'joy-giviug-grace']  having- out- stretched-hands 
I-will  entreat  [bind-here-Avith-prayer]  (b)  the  first  blessing  of-the- 
spirit  bountiful  [-Avith-holiness],  0  Mazda,  actions  toAvard-all  [done] 
with-asha  [tlie  sanctity  of  the  laA\^,  (c)  entreating  also  for]  the 
understanding  of-the-good  mind  [meaning  of-the-one  endowed-with- 
the-good-mind]  whereby  I-may-content  the  soul  of  the  Cow  [the 
spirit  of  the  sacred  herds  Av^hich  cried  in  grief  to-Thee] '. 

The  theology  here  is  not  as  Ioav  as  it  might  seem  to  a  non- 
expert; the  ^actions  toAvard  all'  could  not  possibly  be  confined  to 
ceremonial  rites,  though  they  doubtless  included  them;  and  tlie 
sacred  regularity,  or  ^ right',  contained  a  moral  element,  as  is  clear 
from  the  keynote  to  the  entire  passage,  which  Avas  energetic  and 
humane  labour  in  the  all -important  cattle- culture,  as  to  Avhich  see 
above.  At  the  period  then  present  this  latter  was  precisely  the 
circumstance  Avhich  diverted  an  entire  nation  from  the  customary 
murderous  petty  warfare  on  Avhich  the  border  tribes  were  too  apt 
to  depend  for  support. 

2.  All  tlie  words  are  of  the  simplest  here,  the  only  differences 
in  opinion  being  as  to  Avhether  ^  those  who  receive '  the  benefit  named 
are  placed  4n  comfort'  here,  or  ^in  beatific  happiness'  here,  to  be 
continued  hereafter;  see  the  simple  reproduction.  I  should  say 
that  I  use  the  Avord  ^holiness',  as  being  less  profound,  or  ideal, 
than  ^righteousness'  Avhich  I  preferred  in  S.  B.  E.  XXXI;  it  was 
an  exact  fidelity' to  the  laAv,  ritualistic,  statutory,  and  moral;  but 
it  Avas  not  ^eternal  truth'  aside  from  all  accidental  associations,  in 
just  this  place,  and  not  so  often  this  anywhere. 

^  [I]  who  surround  [i.  e.  approach]  You,  0  Mazda  Ahiu-a, 
Avith-a  good-raiud,  (b)  [be  Thou  AAdlling]  to-grant  to-me  the-reAvards 
of-the-two  lives,  of-the-bodily,  and  Avhat  [is]  of-mind  (c)  attained  in- 
accordance  -  with  -  asha  [as  the  sanctity  of  ithe  laA\  ]  with  -  w^hich 
[attainments]    he -may-place     [those     receiving     [them]    in-beatific- 


35 


happmess       Xhe  expression  ^sun-onnd'  seems  to  p.int  t.  hu  n.cient 
pracUco  of  ^enc.rclmg'  ti.e  altar  in  a  religious  .aurcl. :  the  ^'ou'  is 
probably  m  the  plural  of  majesty,  as  ^tho  good  mind'  is  i.ere  not  the 
archangel   who   is   approached  as  elsewi.ere.    We  cann<.t   exac^a-rnte 
the  importance  of  the  expressions  ^of-the-two-lives',  ^of  th.  Wily' 
and  ^of  that  of  mind';  they  are  totaJly   unassailable    as   expressing 
aU  that  they  seem  to  express;    and  they  carry  with  thorn  the  pos^ 
sibility  of  understanding  very    many   other    such    expressions    in   a 
similar  sense,  and  very  often  not  only   the    possibility   of  such    an 
exegesis,  bnt  the  necessity  for  it.    In  fact    these   words   prove    that 
the    deeper   sense   may   lurk,    nay   that   it   does    lurk,    everywhere., 
even  where  the  immediate  point  primarily  intended  to  be  expressed 
by  the    composer    has    reference    to    some    comparatively    external 
interest. 

3.  There  would  be  little  diflPerence  in  opinion  here,  save  that 
some  might  prefer  '  may  devotion,  increasing  the  everlasting  kiugdom. 
come  to  my  call  .  .  .'  which,  in  the  light  of  the  objects  now  held 
in  view,  is  a  difference  not  worth  further  consideration. 

'[I]  who  will- weave  [my-hymn]  to-you,  0  Asha  and  Vohu 
Manah,  [i.  e.  0  Holiness  and  Good  Mind],  in-a-mauner-unsuri.assed, 
(b)  and  Mazda  Ahura,  for- whom  Aramaiti  [the  alert  and  ready  mind] 
causes-the  intransitory  kingdom  (c)  to-increase;  come-ye  to-my  in- 
vocations for-joy-creating-help '. 

As  occurring  in  a  precious  fragment  and  as  estimated  in  the 
interests  of  comparative  religion,  such  a  difference  as  the  application 
of  the  word  ^  having-no-first '  (^nothing  before  it')  should  be  regard- 
ed as  of  trifling  importance,  whether  we  say  ^I  \\'\\\  weave  my 
hymn  to  Ahura  who  has  none  before  him';  or  ^I  will  weave  mv 
hymn  to  Him  in  a  manner  unsurpassed'  makes  no  difficulty  what- 
soever in  our  appreciation  of  the  result;  and  to  my  own  mind  it  is 
just  such  ^uncertainties'  Avhich  jnque  our  curiosity  and  keej)  awake 
our  interest;  one  or  the  other  view  is  correct,  if  we  choose  the 
corresponding  text;  and  either  is  valuable. 

4.  There  is  a  choice  of  texts ;  but  there  is  little  difference  iu 
opinion  in  rendering  those  texts  when  each  one  is  considered  apart : 
^[I]  who  mil-deliver  my  soul  to  the-home  of-song  (?)  heaven  (?), 
or  ^to  the  mount'  (which  leads  to  it)  or,  I  ^who  will  awaken  my  soul 
to-watchfulness',  or  again  ^I  who  ^vill  awaken  it  to  j^raise ' ;  (obviously 
all  subordinate  differences  which  bear  only  one  way ;  that  is  to  say, 


—    36    — 

subordinate  from  the  point  of  vieAv  of  practical  comparative  religion). 
On  the  whole  I  now  prefer:  ^  [I)  wlio  am-remincling  [my]  soul  to- 
watch**  with-a  good-mind^  (b)  having-known  the-sacred-rewards  of- 
[meaning  'for'-]  actions  [rewards]  of-Mazda-Ahiira;  (c)  as-much-as  I 
am -able  and-can^  so-much  will-I-teach*  in-the-desire  for-asha  [as 
the-holiness-of-the-law];   [or  ^so-much  will-I-learn  (?)  to-wish  for(?) 

Asha] '. 

With  regard  to  the  alternative  ^so  long  as  I  can  I  will  learn 
to  wish  for  asha'^  or  ^the  truth  of  the  law',  this  is  also  of  little 
importance  to  us  as  searchers  in  comparative  moral-religion;  at  the 
same  time  one  may  say  that  the  composer  already  speaks  of  himself 
as  ^knowino-';  ^ will  I  teach'  is  therefore  more  probable,  while  ^to- 
wish  for  asha'  differs  little  from  ^in  the  wish  for  Asha'. 

5.  ^0  sanctity  of  asha  [as  '  the  law '],  when  shall-I-see  thee  and 
the  Good  Mind,    finding    (b)  obedience  the-way   to    the-most-bene- 
ficent  Ahura  Mazda,   [or  ^finding  the  throne  of*    Ahura  most  bene- 
ficent to*  the  obedient'*  ('?)];   (c)  with-that  manthra  may  we  with- 
tongue  cause  the-vermin-polluted[-unbelievers]  to-choose  the-greatest- 
one,   [or  Svith  that  manthra  may  we  most  hold-off  with-tongue  the- 
vermin-polluted[-unbelievers] ']'.  Here  we  have  indeed  a  case    of  an 
exceptional  gathic  difficulty;  yet  even  here  the  differing  views    all 
bear  closely  in  one  way.     The  alternative  reading  of  line  b  ^finding 
the  throne  of  Ahura  beneficent  toward  the  obedient'  is  not  so  differ- 
ent from  ^finding  the  way  to  him'.     But  in  line  c  we  have  a  word 
which  may  mean  either  Mve  would  cause  polluted  people  to  ^believe' 
(on  the  greatest)' ;  or  ^  we  would  most  hold  them  of.  At  the  first  sight 
we  seem  to  have  a    bathos    here;    but   the   demons-of-vermin    were 
seriously  and  wisely  dreaded  as  a  religious  evil,  and  as  such  were 
^tobe  held-off';  otherwise  those  infested  with  them  were  to  be  ^cou-. 
vferted.(sic) '.    But  the  two  views  after  all  run  on  parallel  lines ;    the 
vermin-polluted  could  not  be  converted  ^till  his  figuratively  descri- 
bed sins  were  held-off'.    It  is  possible  that  ^evil  beasts'  may  \\\\\q, 
been  meant  rather  than  evil  '  insects  '^  but  I  greatly  doubt  it ;  perha])s 
it  would  be  best  for  our  present  purpose  to  omit  tlie  line.      While 
as  to  the  fine  expression,    almost  the  best  in  the  Gathas    ^0    Asha, 
when  shall  I  see  thee',  no  difference    in    opinion    exists   as    to   the 
literal  terms!     Some    writers,     straining    mechanically    after    effect 
might  possibly  render,  ^0  my  people  (asha  as  the  holy  congregation !) 
when  shall  1  see  thee  .  .  .';  but  I  know  of  no  such  expositor  as  yet. 


ccr 


—     37     - 

The  composer  is  evidently  Jon^ino-  lor  ,|,c  estMLlisluM.-m  ui  ,1...  In.Jv 
law  in  the  pious  little  state:  see  his  nlluHi..u  in  stroj.!..  Il  ,..  ,|.; 
gitt  ^for  the  two  lives',  and  see  the  expressions  'in  tlio,.,!.,-.  «i„ 
word',  and  ^in  deed'  in  Y.  30,  (;. 

But  if  this  strophe  affords  a  signal  instance  (,f  gatl.ic  un. . 
taintj,  it  is  of  exceedingly  great  importance  tor  Muother  ,..,r,.us 
for  it  also  affords  a  striking  instance  of  the  fact  th.-.t  dilferin^ 
meanings  can  be  given  to  the  self-same  words;  incredible  as  it  n.ay 
appear,  a  literal  rendering  into  the  cognate  Sanskrit  language  itself 
could  not  vary,  whichever  way  we  might  translate  this  t"ranslati.,n; 
the  forms  are  practically  different  dialects  of  the  same  language. 

6.  ^Come  Thou  with-a-good-mind,  give,  [0  Th..u|  with-asha- 
giving,  long-life,  [or  with  auotlier  reading  ^give  asha-gifts'  (*  gifts 
in  accordance  with  the  sanctity  of  the  law  and  its  needs'),  O-Thnu- 
long-lived-one  (recalling  the  ^ancient-of-days'):  (b)  with-sublinie- 
and-righteous  hymns  give  Thou,  0-Mazda,  to  Zarathushtra  powerful 
help-of-grace,  (c)  and  to-me,  0-Ahura,  [that]  whereby  we-may- 
overcome  the-malicious-vexations  of-the-hater,  [i.  e.  of-the-enemyj". 
Whether  we  say  with  one  text  ^asha-gifts',  ^gifts-sanctified-by-the- 
religious-state-interests',  [0-Thou]  long-living-onc,  that  is  to.  say, 
^0  Thou  eternal  one',  or  ^ give  us,  0-Thou-giver-of-asha-gifts,  long- 
life'  should  not  for  a  moment  disturb  the  theologian:  the  words 
would  be  almost  identical  in  either  case;  if  we  are  to  give  up  the 
gathas  on  account  of  such  ^uncertainties'  as  that,  the  sooner  we 
abandon  our  studies  the  better. 

7.  ^Give,  0-Asha,  the  ashi  [sacred  recompensej  tiie  altained- 
prizes  of  the  good-mind:  (b)  give-thou,  0-Aramaiti  [the  alert  and 
ready  mind  [or  ^thou  one-eudowed-with-the-alert-and-ready  mind|, 
to  Vishtaspa  and  to-me  our  wish:  (c)  do  'J'iiou  grant.  O-Mazda. 
and  ruler*,  [or  ^and  do  'J'hou  arrange']  that  whereby  we  may. 
[while]  efficaciously-serving  [Yon],  hear  [or  *  make-heard '|  Your 
manthras,  [i.e.  holy  words  of  revelation,  probably  hyiniH  in  imtii  : 
cp.   Y.  46,  16]'. 

The  sole  possible  differences  in  opinion  here  would  be  witli 
reference  to  the  last  line  which  might  be  rendered  'graut-'I'hoii  ( )- 
Mazda  and  arrange'  for  ^grant-Thou,  3Iazda,  0-arranger':  and 
again  for  the  latter  half  of  the  line  ^in  order  that  I  as  a  mautUrn- 
speaker  (holy-word-speaker)  may  bring  to  effect  Your  announcement 
[lit.   ^(word)  to-be-heard']';  this  instead  of  the    rendering  from   the 


—     38     — 

other  text^  ^  that  we  as  efficient- [servants]  may  hear  Your  manthras '^ 
or  ^ holj-words-of  reason'^  or  'that  we  may  hear  Your  energetic 
manthras';  such  uncertainties  are  trivial  as  difficulties  in  view  our 
present  object. 

8.  'That  best  [blessing*,  (see  Y.  28,  1  which  mentions  the 
[blessing])],  0  Thou  best-one,  I  beseech  Ahura  who  [is]  of-the-same- 
desire  with  Asha  vahishta,  (b)  having  desired  [it]  for  the  [heroic] 
man  Frashaoshtra  and  for  me,  (c)  to-whom  also  may'st-Thou-give 
it  for  all  the-age  of-the-good  mind  [as  it  is  created  and  maintained 
among  Thy  holy  people]'. 

The  sole  uncertainty  here,  so  far  as  the  literal  force  of  the 
terms  is  concerned,  is  as  to  the  person  of  one  word  rendered 
'may'st-Thou-give-[it] ;  it  may  be  in  the  first  person  'may  I  (of 
course  acting  as  'Thy'  prophet)  bestow  it:  it  is  the  difference  be- 
tween the  direct,  or  the  indirect  gift  of  the  deity.  A  question  of 
interpretation  however  arises  as  apart  from  translation  (so  to  express 
one's  self);  does  'the  age  of  the  good  mind'  refer  to  a  beatified 
future  existence?,  or  to  the  prolonged  religious  prosperity  of  the 
'h(dy  state'.  I  think  that  it  refers  to  the  one  continned  on  'till  it 
becomes  the  other ;  it  was  the  religious  prosperity  unbroken  by  the 
expected  earthly  consummation;  either  one.  of  these  views  presents 
a  valuable  idea. 

9.  The  sole  possible  differences  of  opinion  here  concern  only 
subordinate  detail ;  we  are  not  certain  whether  a  technical  word 
'tenfold'  in  the  sense  'very  powerful'  is  used,  or  whether  the  word 
means  simply  'in  the  offering',  but  in  the  one  case  it  is  a  quali- 
fication merely,  and  in  the  other  a  commonplace ;  a  verbatim  hardly 
contested,  save  as  to  the  use  of  synonyms  would  be:  'With-those 
prayed-for-benetactions  may-we-not-vex  You,  0  Mazda  Ahura,  and 
Asha  (b)  and  the  mind  which  [is]  the-best,  we  who  have-made- 
effort  in-the-decade  [or  'in-the-offering']  of-the-praisers ;  (b)  [be]  ye 
[verily]  most-helpful-to-prouiote  also  [toward]  the  one-who-is-lord- 
over-his-desire  of-blessings,  [i.  e.  able  to  realise  what  he  desires 
in-regard  to  the  highest  benefits  already  named']'.  The  tone  here 
is  more  pagan,  so  to  speak,  and  helps  to  offset  the  extraordinary 
expressions  of  religious  and  intellectual  de2)th  made  elsewhere. 

10.  The  only  differences  in  opinion  here  are  such  as  this: 
'I  know  Your  commands  to  be  such-as-well-reach-their  aim '  instead 
of  'such-as-concern-our-nourisliraent',    the    latter    being  perha^js  the 


-    39 


safer:  ^What  statutes  Thou  dost  kiK.w  from  'riiino,  attribntf-uf- 
jiistice  and-of-benevolent  attention  [to  bej  (b)  just,  0  Mazda 
Aliiira,  fill-up  the  desire  for  these  with-the-[prizod]-ro9ult8-havin{;- 
been-obtained;  (c)  thus  do  I  know  Your  words-of-C(»mmand  [to  be] 
through  You  not-empty,  [but]  effective-for-nourishment,  [or  *woll- 
reaching-their-aim  ']-and-effective-for-[otlier-  lactpiisitions  |  well-possi- 
bly ^  for  the  acquisitions  of  victory '] '. 

The  Milling  of  desire  with  laws'  is  a  fine  idea;  tlio  ((uesti.ui 
of  food  was  then  as  now  a  matter  of  supreme  political  importance. 

11.  There  are  practically  no  difficulties  here;  one  word  may 
mean  literally  either  ^ may-I-protect ',  or  its  form  may  be  inlinitive 
iu  the  same  sense:  ^[I]  who  in-consequence-of-these  [things]  may- 
guard,  [or  ^[I]  who  [am  set]  to-guard']  Asha  [as  the  holy-peojilc 
representing  the  law]  and  -  the  -  good  mind  [iu  the  individual 
believer,  i.e.  'the  good  man']  for-continuity,  [i.  e.  forever],  (b)  [do] 
Thou,  0  Mazda  Ahura,  teach  me  forth  to-tell  (c)  in-accordance- 
with-Thy-spirit  with-Thy-mouth  by-what  [uieans,  or  '  laws ']  tlic  first 
world  came-into-existence'. 

There  can  be  no  question  as  to  the  presence  of  a  speculative 
interest  and  curiosity  as  to  original  principles  here. 


^^^— 


YASNA  XXX. 

dualism. 

This  liymn^  memorable  and  weighty  as  it  is,  was  evidently 
composed  for  delivery  at  a  stated  assembly  of  the  people,  or  their 
representatives,  though  it  doubtless  become  afterward  a  familiar 
chant  in  every  priestly  home. 

It  is  one  of  the  most  important  pieces  in  the  Avesta,  and 
indeed  one  of  the  most  important  of  its  kind  in  ancient  literature; 
for  it  has  formed  the  centre  of  one  of  the  greatest  theologies  which 
the  world  had  ever  seen.  The  diction  has  but  little  to  recommend 
it,  but  the  substance  of  the  thought  though  quietly  expressed  pos- 
sessed the  value.  The  composer  may  be  regarded  as  continuing  the 
thoughts  at  the  close  of  Y.  XXVIII  (which  see).  He  seems  to 
have  had  in  mind  (in  the  introductory  stanza)  the  two  doctrines,  or 
the  doctrine  of  the  two  beings,  of  which  the  greater  part  of  the  first 
half  of  the  document  treats,  and  in  the  second  strophe  he  pointedly 
appeals  to  their  attention,  declaring  that  a  decisive  moment  is  upon 
them;  they  were  to  choose  their  religion,  and,  not  by  acclamation 
with  the  foolish  decision  of  a  mob  but  man  by  man,  each  individually 
for  himself ;  they  should  therefore  arouse  themselves,  and  hear  with  all 
attention,  and  gaze  at  the  holy  fire  with  a  good  and  receptive  dis- 
position of  mind.  lie  tlien  delivers  the  earliest  stateuient  of  dua- 
lism which  has  coine  down  to  us:  ^ There  were  two  original  spirits, 
each  independent  in  his  thoughts,  declarations,  and  actions';  such  is 
the  short  theodicy,  followed  at  once  by  an  admonition  to  choose 
the  better. 

These  two  spirits  came  together,  as  he  announces,  to  make 
the  opposing  phenomena,  life  and  its  absence,  the  final  state  of 
good  and  that  of  evil :  and  the  evil  is  described,  not  as  a  scene  of 
cruelty  inflicted  upon  the  ignorant  and  the  innocent,  but  as  ^the 
worst  life',  and  the  good  as  equally  remote  from  a  superstitious 
paradise,  for  it  is  represented  by  the  ^best  mental  state'. 


—     41     — 

This  is  the  proper  zarnthuslitriau  rnatiou;  it  is  un.lr„iahlv 
al).stract,  very;  mid  just  in  proportion  as  it  lacks  c.loMr  ai.,1  ...ytl. 
are  its  depths  visible:  tlie  account  is  also  very  liniite.l  in  rxtent; 
but  it  must  never  be  forgotten  tliat  tliis  fra-u.mt  is  the  prob  ible 
proof  of  the  existence  of  others  beside  it;  instead  <.f  there  Ix-in- 
one  hyinn  sung  like  this  Y.  XXX,  there  wore  doubtless  uuinv^ 
The  two  original  forces  or  beings,  altliough  separate  clcarlv,  conic 
together;  but  they  do  not  lose  their  distinction;  their  cfifrerenco 
remains  as  clear  as  their  union:  they  do  not  blend  unrecognisaldy; 
for  having  created  the  two  principles,  tliey  clioose  eacli  his  own' 
particular  realm;  Ahura  chooses  the  righteous  order  of  reli^'-ion  with 
the  pious  of  all  ages;  the  evil  spirit  chooses  the  wicked. 

The  point  and  interior  meaning  of  the  entire  (h)ctrine  is  that 
a  good  god  cannot  be  responsible  for  permanent  evil,  that  imper- 
fection and  suffering  are  original  and  inherent  in  the  nature  of 
things,  and  continuously  so;  the  swallowing  u])  of  sin  and  sorrow 
in  ultimate  happiness  for  all  men  belongs  as  a  doctrine  to  a  later 
period:  it  is  not  gatliic  zarathushtrianism :  evil  was  the  work  (»f  an 
independent  being. 

The  great  thinker  saw  his  point;  and  it  was  that  tlie  Deitv 
himself  could  not  prevent  the  evolution  of  base  and  revolting  moral 
qualities  in  both  victim  and  aggressor;  an  evil  god  was  therefon? 
their  author.  But  tlie  blood-feuds  of  war,  not  to  speak  of  the 
theological  animosity  were  too  much  tor  liis  philosojihy:  the  sage 
could  not  regard  all  men  witli  broad  and  equitable  imj>artialitv. 

The    hated    daeva-worsluppers,    who  were    dou])tless    ecjiiallv 
conscientious  with    the    zarathushtrians,    are  said    to    liave    failed  of 
correct  discernment;     as  they  Avere  deliberating,     sn   lie  n'calls,    the 
worst  mind,  a  very  real,  althougli  an  ^abstract',    Satan  came    upon 
them  to  induce  them  to  choose  him  and  his  evil  realm :   they  acced- 
ed,    becoming   furious    in    their    intention     to     injure    human    life. 
This  may  be  regarded  as  a  dramatic,     but  at   the    same  tiiiu!  in   a 
moral  sense  as  a  philosophical    statement   of  a   temptation  and  fall 
(for  a  later  one,    with  more   colour   and  less  truth,    see  the  tem])- 
tation    proper   of  Zarathushtra   recalling    as    it   so    vividly   does   the 
temptation  in  the  Gospels). 

The  clothing  of  souls  with  bodies  seems  indicated  as  a 
natural  thought  next  in  point,  as  the  delineation  progresses,  and  the 
composer  breaks   in  with  a  prayer   that    in  the  future  and  possibly 

6 


-,     42     — 

at  the  Frasliakardj  ^tlie  coiiipletiou  of  progress'^  tliese  created  souls 
might  possess  siicli  advantages  as  they  had  when  Ahnra  came  at 
the  first  witli  His  acts  of  creation ;  and^  as  he  implies  and  perhaps 
expresses  in  a  lost  verse^  ^^engeance  shall  come  upon  the  wretched 
beings  Avho  choose  the  Evil  Mind  as  their  master;  and  that  not  in 
the  abstract  by  any  means,  but  as  executed  upon  a  numerous, 
if  not  once  predominant  party,  and  when  this  shall  have  been  com- 
pleted (and  Y.  XXXI,  18  shows  us  that  the  weapons  to  be  used 
to  bring  it  about  were  not  to  be  those  of  verbal  argument  alone), 
then,  as  he  declares  with  enthusiasm,  ^to  God  shall  be  the  kingdom', 
a  kingdom  establislied  in  the  divine  benevolence  which  will  per- 
vade its  organic  life,  and  which  will  likewise,  as  the  personified 
^Immortar,  utter  encouragements  and  commands  to  its  loyal  citizens : 
and  these  latter  will  then  not  only  conquer  the  demon  of  the  Lie 
who  was  the  life  of  the  daeva-party,  but  they  will  deliver  lier  up 
as  a  captive  to  the  great  genius  of  Truth,  the  personified  sanctity 
of  the  law.  And  as  he  ardently  hopes  for  the  coming  of  the 
kingdom  into  the  hands  of  Ahura,  he  as  ardently  beseeches  that  he 
and  his  colleagues,  the  princes  already  named,  may  be  honoured 
as  the  immediate  agents  in  bringing  on  this  ^  millennial '  completion ; 
nay,  he  even  prays  that  they  may  be  as  ^aliuras'  in  merciful  ser- 
vice, declaring  that  all  their  thoughts  were  centred  in  that  scene 
where  religious  light  dwelt  as  personified  in  her  home '.  Once  more 
he  announces  the  certain  defeat  and  chastisement  of  the  incarnate 
Falsehood  and  her  adherents,  which  enables  him  all  the  more  im- 
pressively to  describe  the  rapid  reunion  of  the  righteous  in  the 
home-happiness  of  heaven. 

Having  delivered  his  brief  but  singularly  inclusive  communi- 
cation, he  commends  his  hearers  for  learning:  similar  revelations  on 
account  of  the  duration  of  the  announced  rewards  and  punishments ; 
they  shall  be  ^long'  indeed,  and  U2)on  their  complete  inauguration 
full  salvation  shall  be  realised  for  those  avIio  shall  have  learned 
and  heeded  the  invaluable  truths. 


^^m- — 


YASNA  XXX. 

The  delivery  of  the  doctrine  to  the   ajisemhled  ma.s.ses;    the  lir^t  dociomnl 

of  dualism. 

Thus  will  I  spetik  forth  decrees,  ye  wlio  e<»im', 

yea  the  wise  one's  monitions, 
Praises  I  speak  for  the  Lord, 

and  the  offerings  of  the  Good  Mind. 
Both  benignant  counsels  from  Truth, 

whence  signs  in  the  lights-  ^  seem  friendly. 

the  hour  of  decision 

Hear  ye  this  with  the  ears; 

behold  ye  the  flames ^  with  the  Best  Mind; 
Faith's  choices  must  ye  now  fix, 

for  yourselves,  man  and  man  deciding: 
The  great  concern  is  at  hand, 

to  this  our  teaching  awake  ye! 

god  and  the  evil  god 
Thus  are  the  spirits  primeval 

who,  as  Twain,  bv  their  deeds  are  famed 
In  thought,  in  word,  and  in  deed. 

a  better  they  two,  and  an  evil ; 
Of  these,  3  let(*)  the  wise  choose  aright. 

and  not  as  the  evil-minded! 

creation  and  counter-creation 

Then  those  spirits  created, 

as  first  they  two  came  together. 
Life  and  our  death  decreeing 

how  all  at  the  last  shall  be  ordered: 
For  evil  men  Hell,^  the  worst  life, 

for  the  righteous  the  Best  Mind.  Heaven.-* 

^  in  the  stars,  or  altar  flame. 

2  the  holy  fire. 

3  that  is  'between  these'.  . 

*  the  ^yord  'best'  became  a  name  tor  heaven ;  did  tins  ^-^nse  troni 
this  chapter?;  see  also  'for  all  the  a-e  ot  the  ^ood  mind  >?  ):  ^»;^J 
which  seems  to  refer  to  the  eternal  futurity,  or  to  -'^^  «f  °^«  .«  .  ""^^^"'''^ 
restoration.  'Hell'  and  'Heaven'  are  insertions;  see  the  veibatmi. 


—    44     — 


the  choice 


Of    these    two    spirits    lie    chose 

who  is  evil;  the  worst  things  working; 

But  Right  chose  the  Spirit  bounteouS; 
clothing-on  the  firm  stones  of  heaven, 

(Choosing)  those  who  content  Ahura 
with  deeds  essentially  pure. 

the  fall*'- 

Of    these    two    chose    not    aright 
the  Daevas*;   theirs  was  deception; 

Those  questioning  then  he  approached, 

the  Worst  Mind;  that  he  might  be  chosen; 

Together  they  rushed  into  Wrath, 
and  the  life  of  the  mortal  ruin! 

redemjdion 

To    us*2    came    then    the    helper* 

with  the  Kingdom,  Right,  and  the  Good  Mind; 
And  a  body  gave  Armaiti^, 

the  eternal  and  never-bending ; 
With  these  who  are  Thine  may  she  be, 

as  Thou  camest  first  in  creations. 

the  striKjyle 

Yea,    when    the    vengeance    cometh, 
vengeance  just  upon  faithless  sinners, 

Thereon  for  Thee,  0  Lord, 

is  the  Kingdom  gained  by  the  Good  Mind, 

And  for  those  declared,  0  Mazda, 
who  the  Lie*  unto  Truth  deliver. 


^  of  all  the  'gods',   or  of  their  worshippers. 

2  or  'to  him'. 

'  devotion,  the  personified  attribute  of  God  and  his  saints. 


45 


victory 

Thus    may    we    be    like    those 

who  bring  on  this  world's  completion, 

As  ahiiras  of  the  Lord, 

bearing  gifts  with  Asha's  grace. 

For  there  are  our  thoughts  abiding, 
where  wisdom  lives  in  her  home. 

judgment 

Then    on    the    host    of    the    Lie 
the  blow  of  destruction  descendeth: 

But  swiftest  in  the  abode 

of  the  Good  Mind  gather  the  righteous, 

With  Mazda  and  Asha  thev  dwell 
advancing  in  holier  fame. 

and  the  end. 

Wherefore    these    doctrines    ye    learn 
which  Ahura  gave,  0  ye  mortals, 

For  our  welfare  and  in  grace 

when  long  is  the  wound  for  the  wicked. 

And  blessings  the  lot  of  the  pure: 
upon  this  shall  there  be  salvation! 


^^ 


—    4G     — 

Y.  30.    Word-for-word  renderings  with  popular  explanations. 

1.  Many  as  may  be  tlie  liair-splitting  differences  in  opinion 
here  as  to  isolated  expressions  (as  to  wliicli  see  Gatlias^  pp.  37  to  53 : 
431 — 449)  the  main  drift  is  agreed  to  by  all:  ^Thus  [or  ^yea']^ 
0  coming-ones  [0  ye  coming-to-seek] ,  I-will-declare  what-things 
[are  (an  Iranian  idiom)]  the  joyful-admonitions  [to  be  declared] 
for  [or    ^to']    him-having-known    [every  relevant   trntli]    whatsoever 

(b)  and  praises  for-Ahura  and  the  offerings  of-the-good  mind 
[offered  in  the  spirit  and  in  the  interest  of  the  personified  bene- 
volent wisdom^     or    ^the    offering    of  this    good  mind  in  the  saint'] 

(c)  the-benevolent-couusels  [revealed]  by-Asha  [the  personified 
sanctity  of  the  law]^  and  wliat-two-things  [are  those]  on-account- 
of- which  [i.  e.  whereby]  propitious- [omens]  are  seen  through-the-lights 
[stars  ?,  or  ^  altar  flames ']  '. 

Some  refer  the  '^one  having  known'  to  an  enlightened  dis- 
ciple^ but  this  would  not  alter  the  fact  that  the  sole  enlightenment 
under  review  had  reference  to  religious  interests :  if  the  one  ^  know- 
ing each'  interest  involved  were  not  Ahura,  then  he  was  a  saint 
immediately  under  the  divine  influence.  Some^  joining  two  words^ 
make  out  of  them  ^(the  beneficent  counsels)  ^of-ashi'^  the  genius  of 
reward'^  instead  of  counsels  ^with  or  ^by'  asha'.  It  used  to  be  the 
fashion  to  read  a  word  ^I  pray'^  for  which  I  have  suggested  the 
pronoun  ^who'  in  the  dual  neuter:  with  reference  to  the  last  words 
tliere  is  more  positive  difference^  but  opinions  all  bear  one  way; 
and  the  terms  which  carry  along  the  fresli  and  vigorous  meaning 
are  all  simple  and  clear. 

2.  The  same  can  be  said  of  this  stroplie;  many  as  are  the 
twistings  administered  to  the  subordinate  ideaS;  no  one  could  con- 
ceal, even  if  he  tried,  the  grand  and  simple  appeal:  ^Hear  ye 
with-ears ;  gaze-at  the  flames  with-best  thought,  [evidently  intended 
to  be  spoken  in  sight  of  a  fire-altar] ;  (b)  as  to  the  decision  deci- 
ding-the-religions  man-and-man,  [each]  for-his-own  person,  (c)  be- 
fore; [i.  e.  in-presence-of]  the-great  endeavour  [of  the  cause  of  the 
religious  campaign,  (as  we  might)  say  ^be  ye',  or  ^gaze  ye', 
(repeating  tlie   idea  from  above)]    awake    to  this  our  announcing ! ' 

Some  might  say  'look  with  'clear'  mind'  for  'look  with  the 
best  attention  at  tlie  bright  flames'  Avliich  last  is  far  more  natural 
and  probable;  yet  the  point  is  'look';  'hear',  'be  awake  individu- 


~     47     - 

-ally';  see  Gathas  aud  Oomm.  pp.  3M  mikI  i:;.')  t1-.  (tn  wliidi 
Professor  Justi  did  me  the  honour  tu  c.-ill  csjx.cial  attciitioii  licrc: 
see  Souderabdruck  aiis  dem  preussisclien  Jalirbiiclic  1896  .Seite  C.H) : 
there  I  report  the  Asiatic  commentaries^  etc   in   full. 

3.  This  brings  us  to  the  great  deliverance;  here  we  liavf 
the  doctrine  of  the  existence  of  two  orijiinal  spirits  specifirailv 
stated;  the  only  differences  in  opinion  whicli  may  be  pussihh- 
concern  subordinate  matter:  ^So  these-two  lirst-two  spirits  whicli- 
two  as  two-paired-ones  spontaneously-active  [or  ' beneficently  active') 
heard-themselves  [i.  e.  were-heard-of^  i.  e.  ^were  announced',  'j.ro- 
claimed  in  creed;  etc.']  (b)  in  thought  and  in  word  and  in  deed*', 
these-two  [as]  a  better-thing  and  an-evil:  (c)  and  of  [i.  e,  ^be- 
tween'] these  two  [spirits  (see  strophe  5)]  let  the-well-doing  discern 
aright;   [let]  not  the-evil-doing  [discern  ariglit] '. 

Some  prefer  a  reading  ^at  first'  instead  of  ^the  two  first'; 
and  also  to  reading  ^sleepless'  for  ^active';  but  the  difference  whieli 
seems  to  tell  most  upon  the  practical  result  is  that  between  our 
view^  at  first  sight  and  the  others.  At  the  first  glance  we  sliould 
render  thus:  ^so  are  the  two-spirits  Avhich-two  heard"  in-thouglit.  in 
word;  and-in-deed  these-two-things,  a  better  and  an  evil :  and  (c)  of 
these-two-things  let-the-well-doing-choose  aright,  not  the  evil-doing'. 
But  it  is  difficult  to  see  w^ho  could  have  pronounced  the  original 
principles  of  existence  to  the  original  spirits,  so  that  'they  niigiii 
hear'.  I  suggest  as  an  alternative  to  my  first  rendering  tliai  tin- 
word  rendered,  ^were-heard-of  mav  mean  *thev-two-announced  : 
these  two  first  spirits  announced  these-two-things,  a  better  and  an 
evil  in-thought  in-word  and-in-deed  (not  ^are  announced  (heard  of) 
as  these  two  things');  the  word  rendered  '  are-heard-of '  often  nn-ans 
at  its  next  stage  in  the  Pahlavi,  the  quasi  daughter  language  'an- 
nounce', i.  e.  as  the  causative  of  'liear',  ^make  hear':  if  then  this 
meaning  can  be  tolerated  as  one  of  the  meanings  of  the  Avesta- 
word,  'the-two-spirits  announced  the  two-tliings,  the  better  thing  and 
the  evil'  might  be  the  meaning  here;  it  is  my  doubt  as  to  this 
which  leads  me  to  leave  my  earlier  translation  unaltered;  but  1 
offer  the  alternative.  The  objection  to  a  first  rendering  'these  two 
spirits  were  announced  as  two  things,  a  better  and  an  evil'  is  of 
course  that  this  sense  is  too  philosophical  to  be  trusted  as  having 
been  actuallv  intended  by  the  composer  to  be  expressed;  but  on 
the  other  hand  ^thev-two-annoum;ed    these-two-things,    a  better  and 


-     48     — 

an  evil  in-tliouglit^  in- word  and  in-deed'  is  not  so  profound  and 
therefore  less  suspicious.  To  which  the  rejoinder  might  be  made 
that  "^ in-thought^  in-word,  and  in-deed'  refers  more  naturally  to 
the  mental,  verbal  and  practical  activity  of  a  person  or  persons  than 
to  absti-act  objects  simply  in  the  neuter  and  having  no  connection 
with  persons,  while  the  word  following  which  means  ^  of-these-two ' 
positively,  or  at  least  most  probably,  refers  to  ^the  two  persons'; 
as  the  same  word  does  in  strophe  5.  We  are  therefore  constrained 
to  defend  the  first  and  natural  interpretation  however  suspiciously 
^hne'  it  may  be;  it  is  actually  well  possible  that  the  ^two  spirits' 
were  the  ^tAvo-things'  ^  or  entities',  i.  e.  ^principles',  or  ^forces', 
not  ^persons'  a  better  and  an  evil  one,  of- which-two- [-persons] 
(who  were  also  possibly  ^  these  two  things')  let  the-well-intentioned 
choose  aright'.  Or  some  escape  from  the  profounder  view  might 
be  afforded  if  the  two  words  ^a  better  and  an  evil'  could  be  taken 
as  if  they  were  meant  to  be  adverbially  understood,  ^the  two  spirits 
were  announced  in  a  better-sense  and  in-an-evil  sense  [according 
to  their  natures]';  this  would  remove  the  justly  dreaded  ^fineness' 
somewhat  from  the  thought:  yet  ^ in  thought,  in  word,  and  in  deed' 
are  in  themselves  expressions  quite  as  ^abstract'  and  profound  as 
it  is  possible  to  use:  and  even  if  they  merely  mean  ^as  to  thought, 
as  to  Avord,  and  as  to  deed',  this  Avould  not  alter  the  fact  as  to 
the  depth  expressed  in  them.  We  can  in  no  way  whatsoever  avoid, 
or  escape,  the  profound  and  subtle  distinctions  here;  and  if  they 
are  positively  and  beyond  all  doubt  present  here,  they  may  be 
present  often  elsewhere,  and  they  may  even  lurk  everyAvhere. 
But  for  comparative  theology  the  fact  remains  that  tAvo  original 
spirits  are  mentioned,  that  they  represented,  or  that  they  were,  a 
better  and  an  evil  thing,  not  ^beings',  bat  "principles',  ^things'; 
and  betAveen  these  tAvo  the  well-disposed  are  urged  to  choose  aright. 
Here  I  may  say  once  more  at  this  im})ortant  place  Avhat  might  be 
repeated  at  every  turn,  Avhich  is  that,  incredible  as  it  may  appear, 
verbatim  Latin  or  Sanskrit  translations  of  this  stro})he  could  only 
differ  from  each  other  seriously  as  to  tAvo  av  ords,  neither  of  which 
affect  the  main  result;  see  the  Latin  in  my  Gtlthas  at  the  place. 

4.  ^Also  Avhen  these  tAvo-spirits  came-together  at-first  to-make 
(b)  both  life  and  non-life,  and  hoAA-  the  Avorld  [or  ^people']  shall- 
be  at-last,  (c)  the  Avorst  [life]  of- the-evil- [infidels]  and  the-best 
mind  (probably    here   a  name    for   heaven)    for- the-saintly-beli ever'. 


—    49    - 

Given  a  received  text,  no  rational  verbatim  n-uderings  could  pos- 
sibly be  made  liere  which  differed  save  as  to  the  choico  of  syno- 
nyms; as  is  seen,  I  regard  the  ^ worst'  in  line  c  as  referring  to 
the  word  Hife'  or  ^  world'  which  immediately  precedes  it,  also 
agreeing  with  it  in  gender,  number,  and  also  in  case  (with  several 
good  Mss.);  if  the  worst  ^lifo'  of  the  ^evil  infidels'  was  meant, 
and  if  ^how  life  shall  be  at  the  last'  immediately  precedes,  then 
^the  worst  life  of  the  evil  infidels'  naturally  refers  also  to  their 
life  at  ^the  last',  i.  e.  in  a  future  state;  the  words  then,  in  tliat 
case  afford  a  good  description  of  ^Hell',  more  especially  as  the 
word  ^best'  in  ^the  best  mind  for  the  holy'  naturally  suggested 
the  later  name  for  Heaven  which  was  ^the  best',  the  Persian 
haliisht.  Also  the  ^good  mind'  in  strophe  Y.  28,8  describes  a  dis- 
tant period  pervaded  by  the  ^good  mind',  and  this  also  suggests 
^  millennial  paradise '  or  ^  Heaven '. 

But  theologians  had  of  course  better  not  use  my  opinion 
here  on  this  verse  alone  to  prove  an  intellectual  element  in  tlie 
experiences  of  the  future  state,  as  the  subjectivity  of  rewards  and 
punishments  is  proved  elsewhere  in  a  manner  beyond  all  dispute, 
while  it  is  only  corroborated  here:  that  is  to  say,  I  recommend 
all  to  refrain  from  following  me  here  except  such  as  can  read  the 
simple  place  for  themselves,  and  so  follow  my  argument. 

5.  ^.  Of-these-two-spirits  [he]  who  [was]  evil  chose-to-himself 
[i.  e.  ^made-a-choice'],  perpetrating  [in  so  doing]  the- worst-things, 
(b)  but  the-most-bountiful  [others 'the  most  holy']  sj.irit  [chosc-to- 
himself]  asha  [the  sanctity  of  the  laAv,  the  most  bountiful  spirit] 
who  clothes-on-himself  the-most-firm  stones  [-of-heaven  (the  stoney- 
heavens),  (c)  and  he  chose  also  those]  who  wiU-content  Ahura, 
Mazda  with-veritable  actions  piously  [or  ^believiugly'  done]. 
No  vital  differences  of  opinion  exist  here  as  to  the  roots,  and  hardly 
any  as  to  the  forms :  the  Latin  verbatim  at  p.  42,  Gfithas,  is  well 
nigh  the  only  possible  Latin  rendering  which  could  be  made;  no 
modern  expert  doubts  the  substance  of  what  is  said,  or  the  main  points. 

6.  This  important  stanza  is  again  perfectly  dear  both  as  to 
its  literal  terms  and  its  point,  though  some  differences  exist  as  to 
the  joining  of  the  grammatical  forms:  ^Of-these-two-spirits,  [i.  e. 
^between  them',  as  in  strophe  4]  the  daeva-demons-of- whatsoever- 
character  [perhaps  also  meaning  ^ their  worshippers']  may  not 
discern  aright,    since  to-them   deception    came,     (b)   [as  they  were] 


—    50    - 

questioniug,,  an  lieu  [or  ^  since']  tliej*-cliose*-to-tliemselves  tlie-worst- 
mind;  (c)  thereupon  to-Aeslima[-tlie-fury-of-rapine;  tlie-raid-demon] 
tliey-rau-together  whereby  they-would-destroy  the-life  of-man'. 
One  cauuot  be  certain  whether  the  word  rendered  ^deceit'  is  sub- 
ject or  object,  and  the  same  thing  may  be  said  with  reference  to 
^the  worst  mind';  ^the  deceit  (nominative)  coming  upon  the-con- 
sulting  ones',  or  (accusative)  *^ since  to  them  discussing  a  deceit, 
the  worst  mind  came,  since  they  had  chosen  it  to  themselves',  [or 
^that  he  might  be  chosen  (middle  for  passive)]'.  Then  again  we 
might  render  ^to  the  demon  of  rapine  whereby  men  (nom.  pi.) 
destroy  life  they-rushed-together ' ;  no  variation  in  the  rendering 
however  can  disturb  the  deeply  interesting  results. 

7.  Considerable  difference  of  opinion  exists  as  to  the  quali- 
fying expressions  here,  although  the  advent  of  a  helper  endowed 
with  power,  benevolent  thought,  and  righteousness  is  plainly  men- 
tioned as  giving  a  ^body':  see  commentary  jip.  442 — 443  for  the 
various  views.  With  the'great  maj  ority  the  rendering  is  substantially  the 
same;  the  chief  divergencies  came  from  a  great  scholar  who  was 
fond  of  inventing  renderings  strikingly  at  variance  with  predecessors 
and  without  exhaustive  examination  of  the  Asiatic  commentaries, 
for  which  he  had  not  time,  Zend  being  with  him  a  secondary  matter: 
^To-us  [or  ^to-this-one'  as  representing  ^us']  came  then  [a  helper] 
with-the-sovereign-power  [Khshathra] ,  with-the-good  mind  [Vohu 
manah],  and  with-Asha  [the-sanctity  of  the  law] ;  (b)  thereupon 
the-continuing  [or  ^  eternal '  (so  elsewhere)]  Aramaiti  [the-one-endow- 
ed- with- the -alert-and-ready-mind-to-act]  gave  a-body  [she]  the- 
unbending*,  [or  ^the-one-pressing-on*'] ;  (or  it  may  possibly  mean; 
'A.  gave  the  powerful  body')] :  (c)  in-the-case-of-[or  ^near-by'] -these 
[-events]  may-she-be  for-Thee  as  Thou  did'st-proceed  [at]  the  first 
with-[Thy] -creations';  Latin  verbatims  could  only  possibly  differ 
as  to  three  words,  see  p.  46  of  the  Gathas. 

8.  Not  a  single  word  here  presents  any  difficulty,  and  while 
the  cast  of  the  rendering  may  be  varied,  the  Latin  verbatim  (see 
pp.  46 — 47)  could  only  vary  in  a  slight  degree:  ^And  when  the- 
vengeance  of-[i.  e.  upon]-tliese  malefactors  [see  strophe  6]  comes; 
(b)  thereupon,  0-Mazda,  for-Thee  the-sovereign-power  shall-be- 
obtained  by-the-good  mind  [in  the  believer] :  (c)  to-these  it-declares- 
itself  [or  ^is  declared']  who  will-deliver  the-Druj(k)  [the-demon- 
of-the-harmful-lie]  to-Asha  into- [his] -two-hands'. 


---     51     -. 


9.     Considerable  differences  in  opinion    exist    as   t(.    the    cast 
of  line  c  and  also  concerning  the  latter  Jialf  of  li.,..,  /,  •   ...v   v.-rb-i- 
tim  iuEnglisli  would  be:  ^ And  those,   [1...   ^th<,s..-like''i.  e   ^sueh'l 
may-we-be    ^yho    will-make    tlie-world    l.rogressing-[tac.lng-fo,.wards- 
toward- completion,     (b)    we    as]  ahuras,    [i.  ...  ^U,W\  ..f-Ma/da' 
So  far  tills  fine  idea  is  not    marred  by  the  slightly  mWiu<r  .asts  • 
all  would  agree  on  the  main  point;    but    words    Jiere  folio"  uhi.li 
I  render]    ^ in-kindly-assistauce  bearing- [-offering]  and  [and  guidrd] 
by  asha    [as-tlie  sanctity  of  the  law];     (c)  since  tliere  the-thouH.ts 
will-be  where  wisdom  will-be  at-home,    [i.  e.  where  slie    abided  as 
propitious]'.  Others,  foUowing  a  master,  render  tliis  last  line:  ^since  one 
may  be  accordant-in-mind  where  the  understanding  was  perverted': 
see  for  Latin  verbatim,  etc.  GSthas  pp.  48,  49,  444  fig. :  the  great 
thought  of  aU  is  however    undisputed;    it  is  a  prayer  tliat  mc  may 
all  bring  on    a    moral-religious  reformation    of  tlie    world.     But   the 
differences  in  opinion  on  line  c  render  it  advisable   not  to  depend 
upon  that  line  only  for  tlie  substantiation  of  any  decisive  argument. 
10.     Here  once  more  again  we   have  plain  sailing  in  a  very 
interesting  strophe:   ^For  then  down,  [i.  e.  ^ down-falling '|   becomes 
the-blow  of-destruction  of-[that   is    ^ipon']-tlie-Druj(k)    |rhe-dem<.n 
of  the  harmful  lie],   (b)  but  the-most-swift-ones  they-hasten,   | or -they 
will  assemble ']   ^to',  [or  ^at']-the  good-abode  of-the-Good  Mind,  (c) 
of-Mazda,   and  of- Asha;     [they]   who   are-going-(jn    [or   '  are-genera- 
ted (?)']  in-good  fame'.     No  radical   differences    are    p(»ssible  liere, 
and  whether  the  righteous    ^join   in    the    good   abode'    [or   'ha^^ten 
thither'],  comes  to  about  the  same  tiling,    and  so  do  the  meanings 
'are  produced',   or  'are  progressing',  in  good  tame. 

11.     So    also    here;    save    as    to    two    difficult    words    \\hicli 
belong  together,  only  a  hypercritical  objector  could  make  ditliculty; 
and  the  two  genuine  cruces  referred  to  are  susceptible  of  excellent 
explanations;     or  indeed,    their  explanations  might  be  totally  omit- 
ted, as  they  are  distinctly   supplementary:     'When  these  doctrines 
[perhaps     'these-two-doctriues'    (concerning    *the  two-spirits')]    ye- 
learn  which  Mazda    gave,    0-ye-men,    (b)  as-to-prosperity*    or    arl- 
versity*,    and  when  long  [is]    the-Avounding   for-the-evil-infidel,    (c) 
and     advantages     shall-be    for-those-devoted-t<j-the-law    [thc-saiutsj, 
then  upon,    [i.  e.   'after']  these-[things]  shall-be  ushtcl  [the-hail-of- 
salvation,  lit.  'the  hail  'in-the-wished-for-(beatitude)-[be-they/']'. 


YASNA  XLV. 

the  doctrine  of  dualism  ouce  more;  homage  to  Ahura. 
Fewer   traces   of  a  fragmentary    condition    appear   here    than 
are  apparent  elsewhere.    The  piece  recalls  Y.  XXX^    and    appears 
like  it  to  belong  to  an  interval  of  comparative  political  rest  looking 
Lack  upon  a  struggle^  as  Y.  XXX  looked  forward  to  one. 

An  assembly  is    addressed   as  in  Y.  XXX,    but  this  time  as 

^coming  from    near  and   from    afar';     it    may   very   possibly   have 

been  the  winning  side  in  the   late   struggle.    A  poAverful  adversary 

had  just  been  crushed,    the   evil    teacher,    or   idolatrous  leader,    of 

Y.  XXXII,9  ;  the  battle  may  have  been  that  alluded  to  in  Y.  XLIV, 

15,   16,  and  possibly  in  Y.  LI,  9,  10;  see  also  the  fierce  Y.  XXXI, 

18.   Strophe  1    sounds   like   a   congratulation.     The  piece  was  sung 

or  shouted  to  a  multitude  whose  outskirts  were  by  no  means  within 

easy  reach  of  the  voice ;  attention  is  summoned  with  three  differing 

expressions,     ^  awake  your  ears  to  the  sound ',  literally  ^  sound  ye ' ; 

'let  the  sound  peal  in    your    ears',    then    listen',    then    'ponder'; 

'the     anti-zarathushtra ,     the  evil    teacher    par-eminence    has    been 

defeated',  he  declares;  'and  he  will  never  again  destroy  the  peace 

of  our  lives  (Y.  XXXII,  9,  11)';  'his  evil  creed  has  been  silenced 

and  his  tongue  can  no  longer  shout  forth  its  periods  of  persuasion 

or  invective  (Y.  XXXI,  12)  beside  our  preachers'. 

2.  'The  foul  evils  of  society'  so  he  implies  reiterating  Y.  XXX, 
'do  not  lie  within  the  control  of  the  holy  Ahura,  either  as  originator 
or  controller;  they  are,  on  the  contrary,  the  product  of  the  per- 
sonified anger  of  the  daevas,  the  hnainyit^  in  its  evil  sense,  the 
assaulting  liarmful  mainyu^ \  'between  this  being,  or  personified 
abstraction,  and  Ahura  there  is  a  gulf  fixed'  The  defeated  'error- 
ist'  may  have  been  a  heretic  on  exactly  this  feature;  he  may 
have    believed,    as   Isaiah    did,    that    the    'Almighty    made    evil'. 


—    53    — 

3.  The  composer  cat  once  urj>;es  tlic.  .'iccoptjmco  (.f  liis  views^  and 
uses  threats  to  enforce  his  appcnl.  4.  Procecdinp:  in  u  liajipier 
vein  he  dwells  npon  the  fatherhood  of  God;  5.  rctiiniiii^^  (.nc*'.  in..ro 
to  the  mcmthra,  he  holds  forth  the  prospert  of  'licahliCul  wml 
and  deatless-long-life'  as  rewards  for  adherence;  G.  fnnii  this  on, 
after  admonition,  he  speaks  of  worship,  etc. 


—     54     — 

YASNA  XLV. 

The  two  original  spirits  and  the  faith;  Ahura  is  ivorshipped. 

Thus  forth  I  announcing  speak;  hear  ye  now  listen, 
Ye  who  from  far  have  come;  and  ye  from  nearer. 
For  now  think  ye  all  aright;  see  ye  all  clearly 
Not  twice  shall  false  teacher  life  again  ruin, 
Nor  infidel  evil  creed  loudly  profess  i. 


Thus  forth  I  announce  to  you  life's  first  two  spirits, 
Of  whom  the  more  bounteous  the  evil  accosted: 
Never  our  thoughts,  nor  creeds,  nor  understandings, 
Never  our  beliefs  nor  words,  nor  yet  our  actions. 
Nor  can  our  souls  or  faiths  ever  be  one. 


\T   . 


an  invitation  and  a  warning 

Thus  forth  I  announcing  speak  this  life's' first  doctrine. 
Which  unto  me  the  all-wise  one  declared; 
They  who  to  manthra's  voice  no  action  oifer, 
As  I  therein  the  same  both  think  and  utter. 
Theirs  shall  this  life's  last  end  issue  in  woe! 


a  best  one 


Thus  forth  I  announce  to  you  this  life's  best  leader. 
Him  his  creator  knows  true  from  his  honour; 
Father  of  good  men^-  he,  the  toilers'  spirit; 
So  is  his  daughter  through  good  deeds  the  zealous; 
None  can  the  Lord  deceive;  all  things  He  guides. 


^  or  'the  infidel  is  hemmed-in  with  bis  creed  and  his  tongue'. 


—    55 


a  icord,  and  a  reward 


Thus  forth  I  th<it  word  pronounce  which  ^Fazdji  ((.Id  mo. 
That  sacred  word  the  best  to  mortals  hearing-; 
Those  who  herein  to  nie  obedience  offer 
Come  to  immortal  w^eal  tlirougli  works  oj"  ^^oodness 
Through  their  good  spirit's  deed;  so  saith  the  Lord,  i 


the  greatest 

Him  forth  I  announce  to  you  of  all  the  greatest, 
While  the  benignant  each  with  rites  1  worslnj); 
Mazda  Ahura  hear  with  bounteous  spirit. 
In  whose  helped  praise  I  asked  questions  with  good  miiid; 
With  His  best  wisdom  forth  answer  the  Lord  I 


immortal  weal 

Whose  helpful  gifts  let  then  offerers  pray  for, 
Who  now  on  earth  abide^  or  shall  hereafter; 
Soul  of  the  righteous  seeks  in  life  immortal 
That  lasting  weal  which  yet  brings  sinners  ruin 
All  through  His  kingdom  thus  orders  the  L(»rd. 


a  spiritual  vision 

Him  in  our  hymns  of  praise  seek  I  to  worship 
Whom  with  discerning  eye  now  see  I  clearly; 
Of  the  good  spirit  lord,  of  word  and  action. 
Knowing  through  Asha's  grace  Mazda  Ahura; 
Thus  in  Abode  of  Song  praises  I'll  bear!^ 


^  possibly  'on  account  of  their  good  spirits'   deed  coineth  (?)  the 
word  (or  'the  Lord')  [to  reward  them]'. 

2  or  'So  I  on  high  to  Him  praises  shall  bear'. 


-    56    - 

hope  for  land  and  herds 

Him  with  our  better  mind  seek  I  to  honour^ 
Who  kind  hath  cared  for  ns  |  in  weal  or  sorrow;^ 
May  Mazda  hold  our  lands  strong  with  His  power, 
Herds  and  our  men  in  health  thrifty  to  further; 
From  good  men's*  worth  it  was,  a  holy  gift. 


the  benefactor  adored 

Thus  in  our  yasnas  all  let  us  adore  Him, 
Who  in  his  moving*  might*  is  named  the  Lord; 
Since  with  His  kindly  thought  and  law  He  setteth 
Weal  and  the  deathless  life  in  His  dominion, 
To  this  land  giving  these  eternal  two! 


the  contemner  of  evil 

He  who  the  demons  and  |  aliens  despised, 
Who  their  contempt  as  well  |  have  flung  upon  him 
Save^    that   befriended  one  |  who  hath  revered  him; 
He  through  the  prophet's  faith,  the  Lord's  of  power, 
Friend,  brother,  father,  is,  Mazda,  of  ours! 


^  or  'for  weal  and  yet  further  weal'. 
^  or  'Far  other  they  than  he  |'. 


^^^ 


—     57 


Y.  45.     Word-for-word,   etc 

1.  A  but  little  contested  word-for-word  would  bo:  ^TIuih-I 
will-speak-fortb ;  now  hear-ye;  now  listen,  (b)  [yr]  who  come  both 
from-near,  and  [ye]  also  who  [come]  from-afar;  (c)  now  do-ye- 
ponder  all-things  verily  then  clearly;  (d)  the-false-teacher  shall-not 
the-secoud-time  destroy  the-people  [or  4he  world'];  (e)  thc-infub.] 
[is]  closed-in  with- [his] -evil  belief  and  [his]  tongue,  [i.  e.  Miis 
utterance  of  his  creed  is  restrained,  while  that  creed  itself  is 
reproved;  or,  reading  differently,  Mie  the-evil-inlidel  [while]  ^pro- 
fessing' his  evil  creed  with  tongue,  will  not  the  second  time  destroy 
the  people,  or  ^the  world']'. 

2.  ^Thus  I- will  speak-[i.  e.  declare]-forth  the-world's  ^  first 
two-spirits,  (b)  of- whom  the-more-bounteous  [or  ^moie  holy']  thus 
said  [to  the  one]  who  [was]  evil:  (c)  ^Our  thoughts  do  not  a;:rec, 
nor  do  our  doctrines-of-exhortation,  nor  [our]  intelligences  [perhaps 
meaning  'our  laws'],  (d)  nor  [our]  choices  [perhaps  meaning  'our 
chosen  articles-of-faith  for  our  adherents'];  nor  [our]  words  [mean- 
ing 'hymns' (■?),  nor  [our]  deeds  [of  ceremony  (?),  or  might],  (e)  nor 
[our]  consciences;  nor  [our]  souls  [which  sum  up  all]'. 

3.  'Thus  I- will-speak-forth- the- world's  first  [doctrine],  (b) 
which  the-intelligent  Mazda  Ahura  declared:  (c)  [thoy]  who  of-you 
[or  'they  who  indeed!']  will  not  thus  fulfil  this  mauthra  [word  of 
religious  thought'  or  'holy  hymn'],  (d)  as  I  both  will  think  it  and 
declare  [it],  (e)  for-them  shall  the-last  of-life  be  in-misery  [or,  still 
more  literally,  'in  depression',  'in  down-ness'  (sic)]'. 

There  is  scarcely  the  shadow  of  a  difference  in  opinion  hero; 
the  word  rendered  'of  you'  may  be  a  degeneration  from  an  original 
more  like  a  word  which  means,  'alas',  'indeed':  but  what  sort  of 
difficulty  is  this?;  the  words  'of  you'  are  merely  supplementary. 

4.  'Thus  I-will-speak-forth,  [i.  e.  declare]  this  world's  best 
[ruler]  ;  (b)  iu-accordance-with-asha,  [the  law  of  justice  and  truth] 
Mazda  Ahura  knows  [him,  he]  who  established  him  (c)  [as]  tho 
father  of-the-toiling  [possibly  'of  the  cattle-farming',  'workiug-in- 
stall's']  good-mind,  [meaning  'of  the  good-minded  nnd  industrious 
citizen '] :  (d)  so  [is]  his  daughter  Aramaiti  [the-one-cndowed-with- 
alert  and-ready-attention  and]-with-good-action:  (e)  Ahura  [who  is] 

^  I  am  not  aware  of  any  difTorence  of  opinion  as   to  tho  roots  or 

here  present,    but  a  great  expositor,    exercising   his  incompar,'d)le 

lity,  once  suggested:    *I  will  announce  the   two   spirits  who  were 


forms 

ingenuity,  once  suggv.^^^ —  

prior  (?)'to  the  word'  (the  same  literal  terms). 


8 


—     58    — 

wishfully-watching  all-things  [is]  not  to-be-deceived'  I  am  not 
aware  of  any  serious  difference  in  opinion  as  to  the  hrst  meanings 
of  the  words  in  this  strophe;  but  the  word  rendered  ^ knows'  may 
be  in  the  first  person:  ^I-know'  for  ^he-knows';  then  one  might 
suggest  a  change  of  text,  and  preferring  ^the  best  [thing']  to  ^the 
best  [person']  might  render:  ^I  know  Mazda  (also  with  further 
change  of  text),  the  father  of  the  diligent  good  man  who  estab- 
lished it.     Not  to  be  deceived  [is]  Ahura  present  (?)  to-all.' 

This  is  a  fair  example  fully  illustrating  what  I  have  often 
asserted  that  no  difference  betiveen  rational  renderings  can  often 
alter  the  religious  tone  in  the  Gathas;  as  regards  what  we  most 
value  in  them,  it  makes  little  difference  whether  we  read  here.  ^I 
know',  or  ^he  knows'. 

5.  ^Thus  I-will-speak-forth  what  the-most-bountiful  [or  ^most 
holy']  told  me;  (b)  hear  (infin.  for  imper.)  a-word,  [or  ^it  is  a 
word  to-be-heard']  which  [is]  the-best  for-mortals;  (c)  [they]  who 
for-this  offer  me  obedience  and  attention,  (d)  come  on  to-the-two, 
to-healthful-weal  and  deathless-long-life,  (e)  through-the-deeds  of-the- 
good  spirit,   [so  said]  Mazda  Ahura'. 

Every  word  here  is  simple  and  plain,  but  the  syntax  is 
deficient;  and  there  is  a  choice  between  texts  in  the  last  two  lines; 
with  another  text  we  may  have:  'I  will  come  upon  them  with 
health  and  long  life  on  account  of  the  deeds  of  the  good  spirit,  I, 
Mazda  Ahura';  but  for  the  interests  of  comparative  religion  it  is 
absolutely  immaterial  whether  Ahura  comes  with  gifts  to  the  people, 
or  whether  they  come  to  receive  them. 

6.  ^Thus  forth-I- will-announce  the -greatest  [being]  of-all, 
(b)  praising  with-the-ritual  (law),  [I]  who  [am]  doing-helpful-deeds 
[those]  who  are  [likewise  goo d-and-beneficent];  (c)  let  Mazda  Ahura 
hear  with-bountiful  [or  ^holy']  spirit  (d)  in-praise  of-Whom  I-asked- 
questions  with-a-good-mind :  (e)  with-His  wisdom  let-Him-with-ex- 
hortations-teach  me  forth  the-best  [doctrines;  or  ^with  His  best 
wisdom  let  Him  teach  me']'. 

Every  word  is  simplicity  itself  again  here  as  in  many  places ; 
yet  the  syntax  is  meagre;  some  have  rendered  Ulie  greatest  filing' 
rather  than  ^the  greatest  person'  in  the  first  line;  but  no  twisting 
of  the  sense  can  alter  the  bulk  of  the  sentiment.  Whether  the  ^grea- 
test being'  was  proclaimed  or  'the  greatest  truth',  no  competent 
reader  will  have  lost  what  we  most  value  in  the  words, 


-^     59    — 

7.  'Wliose  beuefits  let  the  offerers  (lesire-[in-t]ieir-|.rayers], 
(b)  [those]  who  both  theu-iudeed  have-beeu-liviug  and  [those-who] 
are-to-be  living^  [lit.  ^are-becoming  [such]]'  (but  the  intended  sense 
may  have  been  simply  ^and  who  are  [now  living')];  (c)  in-conti- 
nuous deathlessness  [^long-life']  the-soul  of-the-saint  [is]  desirous- 
and-seeking  [those  things  (the  benefits;  see  above)],  (d)  which  [are] 
calamities  to-evil-unbelieving  men:  (e)  and  these-two(?)  [results] 
Mazda   Ahura     [is]     establishing    through    [His]    sovereign-power'. 

The  radical  meanings  here  are  undisputed  save  as  to  the 
possible  alternative  translation  of  the  word  rendered  ^desirous' 
which  some  prefer  to  render  Afresh'.  ^The  saints  soul  is  Afresh' 
and  delighted  in  immortality  because  there  are  woes  for  the 
wicked';  I  take  the  three  words  ^benefits',  Svhich'  and  ^ these'  as 
related  accusatives. 

8.  ^Him  with  our  praises  at  [our]  sacrifice-of-self-humbliug- 
worship  desiring-to-serve  [am-I]^  (b)  for  now  indeed  in-the-eye  I- 
discerningly-saw  (have  seen)  Him  [(seen  Him-apart  within-the-eye 
(so))],  (c)  [as  lord]  of-the-good  spirit  of-deed  and- word  [or  'as 
lord  of-the-good-deed  and-word  of-the-good-spirit'],  (d)  [I]  knowing 
through- Asha  [the  holy  characteristic  of-the-sanctified-intelligence, 
Him]  who  [is]  Mazda  Ahura;  (e)  so  to-Him  let-us-establish  (set- 
down)  praises  in-the-Abode  of-' Sublimity',  or'-8ong'  [i.  e.  in-Heaven]'. 

The  words  here  arc  all  of  the  simplest;  some  render  e 
slightly  varied  'may  we  make  our  songs  reach  the  abode  of  praise'; 
there  is  no  real  difference,   my  rendering  being  the  more  literal. 

9.  'Him  with  our  good  mind  [I-^am]  desiring-to-propitiate, 
(b)  who  for-us  willing  will-go-to,  [or  'control']  both  [our]  prosperity 
and  adversity*!,  [i.  e.  Who,  towards  us  being  well-disposed,  will 
control  our  weal,  or  woe];  (c)  let  Mazda  Ahura  establish  the- 
peasantry*  with  [this]  sovereign-authority  [in  our  government], 
(d)  [so  as]  to  prosper  our  herds  and  [work-]-men  (e)  through-the- 
effect-of-his-holy-law  from-the-good-citizenship  [or  'nobleness  (good- 
birth'  (so))]  of-the-good-mind  [in  those  people,  i.  e.  'of  those  good 
men']'. 

1  Two  different  renderings  are  suggested;  first  to  abolish  the 
antithesis  between  prosperity  and  adversity  reading  ' y^^y^^'Y""  fJl'}? 
prosperity  and  still  greater  prosperity,  or  'plenty  and  success  ;  so  AMth 
some  chano-e  of  textt  this  would  avoid  a  dangerously  fine'  thoiight,  and 
tin  in  th?  last  line'some  prefer  the  final  object  held  in  view  'm  order 
to  produce  in  truth  the  intelligence  of  the  good-mmded  man  . 


—     GO     — 

10.  ^Him  with  our  Yasnas  of-Araniaiti^  [i.  e.  of  devotion] 
desiring-to-magnity^  (b)  Who  in-moving-power  is-heard-of  [^ named', 
or  ^ famed']  [as]  Ahura  ^lazda,  (c)  since  He  has  in-accordance- 
with-His-holiuess  and  His-good-mind  set-by-his-assign  (d)  healthful- 
weal  and  deathless-long-life  in-His-kingdom ,  (e)  to-this-land 
giving*^  [those]  two-continuous  [or  ^eternal']  powers'. 

11.  ^  [He]  who  theri  fore  despised  the-demon-gods  and  alien- 
men  [foreigners (■?)]  (b)  who  despised  him,  (c)  others  than  he  who 
revered  him  [perhaps  possibly  in  the  full  sense  ^except  him  who 
revered  him',  is]  (d)  througli,  [or  ^in  accordance  with^^]  the  holy 
faith  of-the-saviour-prince  the-lord-of-power,  (e)  [our]  friend,  brother, 
and  father,  0-Ahura  Mazda'. 

The  literal  words  here  are  all  quite  simple,  save  as  to  tlie 
fact  that  two  words  may  be  either  in  the  nominative  or  in  the  in- 
strumental. 

Roth  used  to  render  the  words  which  I  for  convenience 
translate  ^saviour-prince'  as  if  this  Saviour  were  the  person  who 
despised  the  demons,  and  in  accordance  with  the  holy  faith;  he 
rendered  ^this  man's  conscience  is  pure',  as  the  word  which  I 
render  4he  faith',  4he  religion',  literally  ^the  insight',  sometimes 
means  ^conscience',  'though  it  is  the  common  name  for  ^ the  faith'. 
His  rendering  was  very  glib  and  simple:  ^he  who  despised  the 
demons  and  foreigners  who  despised  him,  this  leading  officer's 
conscience  is  clear;  he  is  a  true  brother  and  father',  [i.  e.  ^he  is 
not  to  blame  for  despising  those  who  despised  him'];  but  literal 
Latin  or  Sanskrit  translations  could  not  vary  one  from  each  other, 
except  as  to  the  choice  of  synonyms. 

^  some  prefer  'iu-order-to-give'. 


YASNA  XLIV. 

Strophes  1  and  2  seem  like  an  introduction,  but  hardly  rrive 
added  emphasis  to  the  fact  that  the  folloAving  questions  were  rath.r 
expressions  of  devotion  than  appeals  for  knowledge;  strophes  3—5 
are  especially  so;  6  stands  somewhat  apart;  7  —  11  enter  into-details 
touching  the  moral  and  religious  improvement  of  the  people; 
12  —  14  are  polemical;  15,  16  are  prophetical,  etc.  More  closely; 
the  composer  beseeches  of  Ahura  to  speak  to  him  in  a  manner 
characteristic  of  Himself,  (2)  asking  how  he  may  serve  Ahura  as 
the  foremost  one  of  Heaven;  (see  Y.  31,  8,  and  see  also  tint  use 
of  the  parsi  word  vahisht)  for  He  had  as  guardian  (see  Y.  31,  13) 
held  off  destruction  from  all  believing  and  repenting  men.  In  3 
he  dwells  upon  the  rhythm  of  nature's  laws  as  the  creation  of 
Ahura;  in  4  on  gravitation  and  atmospheric  phenomena:  especially 
the  clouds  attract  his  attention  driven  as  they  were  by  winds,  not 
perhaps  like  the  Marnts  beyond  the  mountains,  but  still  sublime 
in  their  ofttimes  terrific  violence;  in  5  he  dwells  upon  the  satis- 
factions of  energetic  life,  as  upon  the  solaces  of  slumber,  so  follow- 
ing the  key  no.e  of  antithesis;  in  6  he  is  seized  with  a  doubt 
which  again  only  heightens  the  fervour  of  his  assurance ;  he  asks 
whether  indeed  the  facts  which  he  proclaims  are  really  what  they 
seem;  6 — 11  require  no  attention  here. 

In  12  a  differing  key-note  is  struck.  The  sage  challenges  the 
believers  to  avow  themselves.  In  13  he  arouses  their  zeal  with 
fierce  appeals;  and  this  leads  him  (15)  to  the  expected  battle.  Here 
he  pauses  in  suspense  as  to  which  side  ^yi\l  gain  the  up^jcr  hand. 
(16)  And  who  shall  be  the  champion?  He  wishes  to  know  (17) 
when  as  the  coming  man,  he  can  have  that  conference,  in  which, 
as  in  other  desired  consultations  (Y.  33,  6),  he  may  communicate 
more  closely  with  Ahura.  In  18  he  asks  for  the  honoured  appoint- 
ment of  the  sacrificers,  and  mentions  the  offering  of  horses  and  a 
camel,  Persia  being  then  noted  for  the  horse,    while  camels  appear 


—     62  "— 

to  have  been  familiar^  for  tlie  word  forms  a  part  of  Zaratliushtra's 
name;  in  19  he  threatens  the  officials  who  might  be  tempted 
unjustly  to  withhold  these  honoured  gifts  for  sacrifice.  As  a  peror- 
ation in  20  he  Avarns  the  wavering  groups  among  the  masses  who 
still  hesitate  to  call  evil  evil;  and  asks  whether  indeed  the  daeva- 
worshippers  had  ever  been  good  rulers. 

The  piece  from  12  on  constitutes  a  religious  war-song;  these 
verses  were  hardly  composed  in  the  same  breath  with  those  which 
precede  them.  They  stand  in  the  closest  connection  with  Y.  46. 
The  formula:  ^this  ask  I  Thee'  recalls  Y.  33^  14;  it  would  be 
very  natural  that  a  turn  of  words  like  this  should  have  become 
stereotyped  and  be  constantly  brought  in. 


^^ 


YASNA   XLIV. 

The  loorks  and  ivorship  of  God. 

This  ask  I  Thee:  |  aright  |  Ahiira,  tell  mo,  i 

In  praising  Your^  equal  one^  how  shall  I  bow  me? 

Mazda,  to  friend  like  me  Thine 2  equal 2  teach  it; 

Then  give  with  Holiness,  ^  *c61abour  friendly 

That  with  the  Good  Mind's  grace  H6(?)^  may  come  near. 

Thus  ask  I  Thee;  |  aright  |  Ahura,  tell  me 

How  that  best  world's  chief  Lord,  serving,  to  honour, 

Pleasing,  to  worship  Him  who  this^  requireth, 

For  through  the  Right  ^   He  holds  ruin  from  all  men, 

Guardian  in  spirit,  the  people's^  friend. 

Thus  ask  I  Thee;  aright,  Ahura,  tell  me. 

Who  in  production  first  was  Asha's'^  father? 

Who  suns  and  stars  save  Thee   their   path  hath  given  ? 

Who  thins  the  waning  moon,   or  waxing  filleth? 

This  and  still  other  works,  Lord,  would  I  know. 

This  ask  I  Thee;   aright,  Ahura,  tell  mc; 
Who  ever  earth  and  sky  from  falling   guardeth? 
Who  hath  save  Thee  brought  forth  rivers  and  forests? 
Who  with  the  winds  hath  yoked  racers »  to  storm-clouds 
Who  of  the  good  man's  grace  ever  was  source? 


9 


^  I  have  liere  fallen  into  a  cadence  flifferent  from  tliat  used  of 
this  Gatha  elsewhere;  but  this  may  be  an  advantai?e,  as  we  must  vary 
our  attempts  to  hit  upon  the  original  one.  ^ 

2  most  probably  merely  a  mode  of  saymg  'You    or  '  lliou 

3  asha  =  Rita,  the  personified  Holiness  of  the  Law;  with  some 

'Then  s-ive  with  asha  chants  friendly  to  aid  us'. 

*  he(?);  was  Asha  meant,  or  is  it  again  the  oblique  manner  of 
saying  'Thou',  or   'Thine  equal'? 

5  this  service  or  hymn. 

«  or  'for  the  lives'  meaning  'the  bodily  and  mental  ;  see  my 
'Gathas',  page  185,  and  Commentary,  523.  ,,f  „.,f„,.p 

'  see  V.  28    2.  asha  is  here  more  especially  tlic  rliythu.  ()f  natun-. 

«  'two',  or  'a  span  of  swift  ones  yoked  on  to  the  moving  ch.iids 

'^^  *^'  ^who'was  the  creator  of  the  saint  as   filled  or  inspired  by  the 
Good  Mind  (the  divine  benevolence)'. 


—     64     - 

This  ask  I  Thee;  |  aright  )  Ahiira,  tell  me? 
Who  with  skilled  hand  |  the  light  |  made^  who  the  darkness? 
Who  with  wise  deed  |  hath  giv'n  ]  sleep  or  our  waking? 
Who  hath  Auroras  spread^  noontides  and  midnights? 
Warning  discerning  man^  duty's  true  guide, 

passing  doubts 

This  ask  I  Thee;    aright^  Ahura^  tell  me^ 

Are  these  in  very  deed  truths  which  I  utter? 

Doth  zeal^   in  our  actions  further  Thv  statutes 

To   Thine    through  Thy   Good  Mind   the    Realm  ^    didst 

Thou  offer? 2 
Whose  did'st  Thou  make  the  Kine  mother ^  to  glad? 

prayers  for  their  relief 

Thus  ask  I  Thee;  aright,  Ahura,  tell  me; 
Who  in  Thy  kingdom  hath  set  blest  Devotion? 
Who,  wise,  hath  made  dutiful  son  to  the  father?  — : 
With  this  for  full  knowledge,   Mazda,  I  press  Thee; 
Giver  of  all  Thou  art,  0  Spirit  kind! 

for  doctrine 

This  ask  I  Thee;  aright,  Ahura,  tell  me; 
What  is  Thy  doctrine's  word  to  teacli  and  ponder? 
That  I  may  ask  Thine  hymns  filled  with  Thy  Good  Mind, 
Those  which  through  Truth  reveal  our  tribes'*  perfection; 
How  can  my  soul  advance?;  let  it  thus  be! 


^  aramaiti,  like  other  words,  must  be  differently  translated  to  meet 
the  needs  of  rliythm. 

-  the  Holy  Kingdom  or  *Govermcnt',  is  given  to  the  orthodox,  but 
none  the  less  really  pious  Zoroastrian, 

3  the  Herd-motlier  was  the  type  of  plenty  to  the  diligent  saint 
the  typical  husbandman. 

*  or   'this  world's'. 


—     Bf)     — 

and  ritual 

This  ask  I  Thee;   aright^  Ahiira,  tell  iiic; 
How  more  with  solemn  rite  Faith's^   creed  to  hallow, 
Faith  of  the  kindly  realm  by  master   taught  us, 
Full  truths  by  Him^-like-Thee^  |  with   lofty   power, 
Dwelling  in  blest  abode  with  good  men*  Lord! 

the  core  of  the  faith 

This  ask  I  Thee:  aright,  Ahura,  tell  me; 
What  is  Thine  Insight's^  rule  than  all  things  better. 
Give  that  our  homes  to  bless  with  Kight  befriended; 
Just  deeds  and  rites  to  help  with  hymns  devoted; 
Thus  would  my  wisdom's  prayer  entreat  Thee,   Lord. 

methods  and  avowals 

Thus  ask  I  Thee;  aright,  Ahura,  tell  me; 

How  unto  these  of  Yours  Devotion^  eometh. 

By  whom  for  Thee,  0  Lord,   Thy  Faith ^  is  uttered; 

As  Thine  and  first  of  these  known  am  I,  Mazda, 

Aliens  from  Thee  my  soul  with  hate  beholds. 

the  hindling  of  polemics,    unmasldng  of  enemies 

This  ask  I  Thee ;  aright,  Ahura,  tell  me,  % 
Who  as  to  what  I  ask  1  is  pure,  or  evil? 
Which  is  the  wicked's  foe,  or  which  the  wicked? 
He  who  Thy  useful  gifts  as  mine  opposeth, 
Wherefore  is  such  an  one  not  evil  held?'* 


1  the  state-religion,    but  none   the  less   sincerely  practised ;  lite- 
rally, the  'Insight',   or  'Conscience'. 

2  'Thyself,  or    'Thy  servant'. 

3  Aramaiti  rendered  by  various   terms,   as  its  immediate  meaning 
varies  constantly. 

*  parties  seem  to  have  been  not  so  sharply  defaned. 


—    66    — 

strategy 

This  ask  I  Thee;  aright;  Ahiira^  tell  me; 
How  hence  the  Lie^  from  us  to  drive  and  banish. 
Hence  to  those  souls  beneath ^   who  breathe  rebellion? 
Truth's*^  friendly  beam  hath  ne'er  shed  light  upon  them ; 
Questions  of  good  men  asked  they  never  seek. 

ivar,  or  civil  war 

This  ask  I  Thee;  aright,  Ahura,  tell  me, 
How  in  Thine  Order's*^  hands  Falsehood  ^  to  fetter, 
How  through  Thine  anthem's  word  to  slay  her  ever? 
Faith's  deadly  blow  to  deal  'midst  unbelievers; 
To  each  deceiving  foe  for  grief  it  comes. 

suspense 

This  ask  I  Thee;  aright,  Ahura,  tell  me, 
If  against  foes  by  Truth*-^  Thou  guardest  o'er  me; 
When  in  the  deadly  shock  hosts  dread  are  meeting 
For*  creeds  which  Thou  as  Thine  fain  wouldest  shelter. 
Which  of  the  two,  and  where,  giv'st  Thou  the  day? 

for  a  leader 

This  ask  I  Thee;  aright,  Ahura,  tell  me; 
Who  smite  victorious,  guarding  Thy  doctrines  ? 
Show  me  a  folk-lord^  inspired  with  power; 
Then  come  Obedience   with  Good  Mind  unto  him, 
Mazda,  to  whom  Thou  dost  wish  it  soe'er! 


*  the  Demon  of  Treachery  in  war,  or  of  Falsity  in  word  and 
bargain,    supposed  to  inspire  the  hostile  party. 

*  to  Hell,  or,  better,  merely  'to  the  company  of  the  utter  outcasts 
and  pronounced  enemies'. 

^  Asha. 

^  each  party  struggling  to  get  possession  of  the  seal  of  orthodoxy, 
or  possibly  it  may  mean  that  the  saintly  party  were  inspired  by  the 
holy  regulations  and  creeds. 

»  see  Yasna  XXTX.  2. 


-"    G7    - 
arraigned 

This  ask  I  Thee:   aright,  Ahiira,  tell  mc; 
How  to  Thy  meeting*,  Lord,  now  shall  I  hasten  V 
That  cousnmuiation  Thine  wliich  brings  my  longing 
That  for  the  Chief  should  be  Immortal  Welfare, 
Chief  through  Thy  ^lanthra's  word  guiding  aright. 

threats  to  false  rulers 

This  ask  I  Thee;  with  Truth,  Ahura,  tell  me; 
How  through  Thy  Right  for  me  that  prize  to  merit, 
Ten  mares ^  male-mated,  and  |  with  them  the  camel? 
Since  it  was  shown  to  me  for  Deathless  Welfare 
How  as  Thine  offering  I  both  may  give. 

sacrifice  in  thanh-offering 

This  ask  I  Thee;  aright,  Ahura,  tell  me;" 
Who  from  deserving  men  that  prize  withholdeth 
Nor  on  truth-speaking^   saint  e'6r  hath  bestowed  it, 
What  as  to  this  shall  be  his  curse  at  present 
Knowing,  I  ask  it,  well  [  his  doom  at  last! 

fruits  of  victory 

Have  such,  thus  ask  I  Thee,  ruled  well,  0  ^[azda, 
These  who  the  Demons  serve,  aiding  our  foemen? 
Through  whom  the  Karp » would  seize  blest  herds  in  Rapine  \ 
Whence  too  the  Kaviau^  foul  in  strength  hath  prospered, 
Bringing  o'er  pasture-lands  no  streams*^  for  Kine!*^ 

1  horses  for  sacrifice,  see  S.  B.  E.  XXXI,  >t  Y.  44,  18. 

2  orthodox  and  otherwise  veracious. 

3  hereditary  foes. 

*  the  Demon  of  Invasion  or  Raid. 

'.  Z^lS^-,    and   ofhcnvise    careless   iu  .n.ricuUural 
enterprise!^ Uviug  by  murderous  raids;    literally  -not  showering  . 


68     — 


Y.  44.     Word-for-word  translation  with  explanations: 

1.  ^ Tills  I-ask  Thee;  tell  me  aright^  0-Ahura;  (b)  in  [the 
matter  of]  self-abasing-whorship  toward-You  how  shall-I-bow-myself, 
(c)  0-Mazda;  let  the-one-like-Thee^  [that  is  to  say,  let  Thyself 
(so)];  declare  it  to-the-friend  like-me;  [that  is^  ^to  me'];  (d)  thus 
through-asha,  [i.  e.  ^through  Thy  -  ritual  -  law '^  and  ^with  holy 
fidelity']  to-give  us  friendly  co-operationS;  (e)  so-that  he  [the-One- 
like-thee,  (or  ^Asha',  or  ^some  other  great  benefactor')]  may-come 
to-us  together  with-the-good-mind  [^in  himself,  or  ^in  the  willing 
persons  whom  he  represents] '.  Much  as  interpretations  may  differ,  even 
with  the  full  intention  to  differ,  opinions  are  almost  wholly  una- 
nimous as  to  the  roots  here  present  and  even  as  to  the  forms. 

2.  ^This  ask-I  Thee;  aright,  0-Ahura,  tell  me;  (b,  c)  how 
in-pleasing  to-be-of-use  toward-the-first  [chief]  of-the-best-world- 
[^on  high']  Who  has-sought-for  these  [services  at  our  hands];  (d) 
for  He,  bountiful-in-holiness  through-asha  [this  law  of  truth  and 
exactness  (e)  as]  a-guardian  [is  holding  off]  destruction  from-all, 
a-tndy-holy-friend  ^  [as  He  is]  in-regard-to-the-people,  [or,  ^  for  the 
lives  (bodily  and  spiritual)'],  0-Mazda'. 

3.  ^This  ask-I  Thee;  tell  me  aright,  0-Ahura;  (b)  who  was 
the-first  father  of-asha  [as  the  law  of  regularity  in  nature]  in-[its]- 
generation,  [that  is  to  say  4u  becoming  its  father']?;  (c)  who 
established  the  path  of-the-suns  and  stars?;  (d)  who  established 
[the  law]  whereby  the-moon  waxes  and  wanes,  save-Thee  ?  (e)  These- 
things,  0-Mazda,  I-desire  to-know  and-others  [also]'. 

There  is  little,  if  any,  difference  in  opinions  as  to  the  roots 
and  forms  here  present. 

4.  'This  ask-I  Thee;  tell  me  aright,  0-Aliura,  (b)  who  indeed 
was- sustaining  the-earth  and-the-clouds  from-under  (c)  from- falling?; 
who  created  the-waters  and-the-plants  ? ;  (d)  who  yoked  the- 
two-fleet-[-ones]  with-the- winds  to-the-clouds?:  (e)  who  [is]  the- 
creator  of-the-good-mind  [within  the  soul  of  the  faithful  desciple ; 
that  is  to  say,  ^who  is  the  creator  of  the  saintly  man'  (so  probably)]?' 

^  the  difference  between  the  renderings  in  line  e  seem  great,  but 
'the  friend'  was  'for  the  people'  in  the  holiest  elements  of  their  moral 
existence;  and  the  original  word  is  identical  whether  we  render  'lives' 
or  'people';  in  another  place  the  same  word  in  the  dual  number  means 
the  '(mental  and  bodily)  lives'. 


—    69     — 

There  is  a  again  IiarcUy  a  differeuco  iu  opinion  as  to  the 
roots  and  forms  present  here. 

5.  ^This  ask-IThee:  tell  me  aright,  O-Ahura,  (b)  who  doiug- 
good-work,  [i.  e.  'who  skilful']  brought-fortli  thc-lighta  and  dark- 
nesses?: (c)  who  doing-good-work  produced  sleep  and-tlie-zoal  [ot 
active  life]  ? ;  (d)  who  [is  producing  that]  through-whicli  tlie-auroras, 
the  mid-days,  and  the  nights  [recur],  (e)  which  [as]  monitors  [ad- 
monish] the-enlightened  [man  who  is  enlightened]  as-regards-his-duty'. 
It  is  scarcely  possibly  for  true  experts  to  differ  here  as  to 
the  roots  and  forms. 

6.  ^This  ask-I  Thee:  tell  me  aright,  O-Aliura,  (b)  [as  to  the 
doctrines]  which  I-shall- enounce,  if  they  [are]  thus  true:  (c)  does 
the-alert-and-ready-niind  [of  the  worshipper]  increase  [the  authority 
of]  Asha   [as    the   holy-truth-of-regularity-aud-law]    through-actions? 

(d)  To-these  [Thy  people]  didst-Thou-apportion  the-sovereign-power 
by-means-of-the-good  mind  [inspired  within  them]?;  (e)  for- whom 
did'st-Thou-create  the-Cow,  the-producer-of-joy?;  [was  it  not  for 
Thy  saints]?'  The  roots  and  forms  are  all  practically  obvious  here. 

7.  ^This  ask-I  Thee,  tell  me  aright,  O-Ahura:  (b)  wh«>  has 
established  the  blest  alert- and-ready-mind-for-action  together- with- 
the-royal-government? ;  (c)  who  has-rendered  the-son  venerating 
toward-the-father  through- [his] -education  [or  ^intelligence']  (?) :  (d) 
with- these    [questions]    I-press  Thee,    0-^Iazda,    for- full-knowledge, 

(e)  0-spirit  bountiful[-with-holiness],  giver  of-all-things! '  All  is 
again  clear  here.  ! 

8.  ^ This  ask-I  Thee;  tell  me,  aright,  O-Ahura:  (b)  what  [is] 
Thy  doctrine,  0-Mazda,  to-ponder-it-in-my-mind,  (c)  and-what  [are] 
the-holy-words,  [or  ^hymns']  [which]  I-asked  [of-Thee  inspired]  by- 
the-good-mind;  (d)  and-what  [holy-words-aud-hymns  are  fitted  | 
through-asha  [the  holy  law]  for-knowing  [or  ^accpiiring']  the-active- 
promptness  of-the-people  [to  obey?]  ;  (e)  by-what[-word  guided  and 
encouraged]  may  my  soul  advance  in-,  or  '  with'-goinl  [i>rotit]  ? ;  let- 
it-go-on  in-accordance-with-that^-[word] '. 

9.  ^This  ask-I-Thee;  tell  me  aright,  O-Ahura:  (b)  how  shaU- 
I-sanctify  to-myself  [yet  more]  the-Insight  [of  the  fiitli]  (c)  which 
the-lord   of-the-benehcent   government   may-teach-with-exhortation?; 

1  some  writers  accept  a  slightly  dififerent  text  for(e).  'How  shall 
my  soul  proceed  toward  this  good  and  reach  it'. 


—    70    - 

(d)  [he  who  is]  possessor-of-Tliee  [or  ^like  Thee'^  ^Thy  servant' 
proclaiming]  tlie-laws  bj-means-of-sublime  authority^  (e)  dwelling 
in-the-sanie-abode  witli-Asiia  [in  Thy  church]  and  with-the-good- 
niind  [in  the  individual  believer] '.  All  is  of  the  simplest  as  to  root 
and  form  here. 

10.  ^This  ask-I  Thee;  tell  me  aright^  0-Ahura^  that  insight- 
[of- the- holy-faith]  Avhich  [is]  of-existing  [creeds]  the-best^  (c)  which 
causes  my  settlements  to-prosper^  going-on-hand-in-hand  with-asha 
[here  as  the  Archangel  of  Thy  holy  ritual  and  moral  law]  (d)  esta- 
blishes [our]  actions  in-justice-and-regularity  by-means-of-the[-in- 
spired-]-words^  [or  ^hymns']  of-the-alert-and-ready-mind  [of  the 
devoted] ;  (e)  may  the  prayers  (or  ^  desires ')  of-my  intelligence 
desire  Thee,  0-Mazda!' 

11.  ^This  ask-I  Thee;  tell  me  aright,  0-Ahura;  (b)  how  may 
Your  alert-and-ready-mind-of-devotion  come  to-these,  (c)  [to  those] 
by- whom,  0-Mazda,  Thine  Insight  [of-the-Faith]  is-announced? 
(d)  I  [as]  Thy  [devoted  servant]  am-acknowledged  first  in-regard- 
to-these-things ;  (e)  all  others  [alien-gods-and  their  worshippers] 
I-look-upon  with-the-hate  of-[my]-spirit '. 

12.  ^This  ask-I  Thee;  tell  me  aright,  0-Ahura;  (b)  who  [is] 
holy  [in-regard-to-the  matters]   concerning- which  I-question  [Thee]  ? ; 

(c)  or  who  [is]  the-evil-heretic  ? ;  (c)  against  which-of-the-two  [is] 
the-assailing*-evil-spirit?;  or  is  he-himself   tlie-harmful-evil    [man]? 

(d)  He  who  [as  the]  evil-religious-opposer  comes  against  me  [in  the 
matter  of  Thy]  blessings  [for  the  land] ;  (e)  how-may-it-be- [that] 
he  [is]  not  thought  [to  be]  this  harmful- evil- one  ? ' 

13.  ^This  ask-I  Thee;  tell  me  aright,  0-Ahura;  (b)  how  shall- 
I-drive-away  the-lie-demon-of-the-foe  from-us  (c)  to-those  beneath 
who  [are]  full  of-disobedient-disloyalty?  (d)  The-companions  of- 
Aslia  [in  Thy  congregation]  do  not  shed-light  ^  upon-them,  (e)  nor 
have-they-desired  [to  consider]  the-problems  of-the-good  mind 
[within  the  individual  saint] '. 

14.  ^ This  ask-I  Thee;  tell  me  aright,  0-Ahura;  (b)  how  shall- 
I-deliver  the  Druj(k) -the-harmful-lie -demon  [-of- the-foe]  to-Asha  [as 
our  holy  army]  into  [his]  two-hands,  (c)  to-kill  [or  ^ smite']  her 
[down    with    deadly    blow]     by-the-holy-hymns    of-Thy-doctrine? ; 


^  some  might  render  (d)   'who  do  not  zealously  strive  after  the 
right  (?)'. 


71     — 


lOU- 


(d)  to  deliver  a-miglity  slaugliter  among-tlie-cvil-religious-oppononts 
[to  their  destruction],  (e)  tliat  those  treaclierous  [persons]  an.l  tor- 
turers may-perish,    [or  4hat  they  may  not  reacli  their  ends.' '  | 

15.  ^ This  ask-I  Thee;  tell  me  aright,  0-Aliura;  (h)  ifTl 
dost-rule  over-this  [matter]  to-protect  me  by-means-of-Aslia  [as 
Thy  holy  law],  (c)  when  the-two-hosts  full-of-hate ^  sliall-moet  |iii 
battle],  (d)  on-account-of-those  religious-rites  whicli  Tliou-dost-de- 
sire-to-maintain,  (e)  where  [that  is  to  say,  ^to  which']  of-the-two 
wilt-Thou-givethe-desired-object,  [victory  and  the  possession  of  the 
authority  to  control  the  religious  establishment  and  exercise  its 
functions]?'       ^  still  more  literally,  'having  displeasure'. 

16.  ^  This  ask-I  Thee,  tell  me  ariglit,  0-Ahura;  (b)  who  [is] 
smiting- with-victory  [or  ^vho  is  fiend-smiting']?:  who  are  [set]  for- 
the-protection[of]Thy-doctrines?;  (c)  distinctly  designate  to-me  an- 
establishing  chief  on-account-of-[i.  e.  ^for']  the-living  [people]; 
(d)  then  may  loyal-obedience  [in  the  allies]  come  to-him  together- 
with-the-good-mind  [in  the  faithful  individual  citizen],  (e)  O-^^lazda, 
to-him  to-whom  Thou-dost-wish  [it]  whosoever  [he  may  be]!' 

17.  ^This  ask-I  Thee;  tell  me  aright,  0-Ahura,  (b)  how, 
0-Mazda,  shall-I-proceed  to-the-consultation  with-You,  (c)  to- [that] 
-efficient-act[-of-consultation]  [of]  Yours,  in-order-that  my  spoken- 
prayer*  may-be-prospered,  (d)  that  healthful-weal  and  (long)-de.-it]i- 
lessness  may-be  ^  in-the-protecting-chieftainship  ^  (e)  through-that 
Manthra  [or  ^holy-hymn-of-reason']  which  [is]  possessing-guidiug- 
power  in-accordance-with  asha   [as  the  holy  law  of  ritual  and  trutli]?' 

18.  ^This  ask-I  Thee;  tell  me  aright,  0-Ahura,  (b)  how 
shall-I,  [acting  in  accordance]  with- [Thy] -holy-law  gain-for-myself 
this  recompense,  (c)  the-ten  stallions  [mated-]-with-mares  and-the- 
camel?;  (d)  I-ask  Thee,  since  it-was-announced  to-me  0-^fazda, 
ou-account-of-healthful-weal  and-[long]-deathlessness,  how  I"^-should- 
ofPer  these-two  [different  offerings]  to-Thee^.' 


^  only  the  Latin  or  Sanskrit  can  exactly  reproduce  fliese  forms; 
see  Gathas  page  201,  also  'Acts'  of  the  last  congress  of  orientalists  at 
Paris. 

2  or  'that  I  may  enjoy  healthful-happiness  and  long-deathlessnesa 
.  .  .';  so  Eotli. 

3  reading  another  text,  it  would  be,  'how  Thou  dost  give' these- 
two-prizes  to  these  [Thy  faithful  adherents  for  the  purpose  of  making 
the  offering  to  Thee] '. 


—     72 


19.  ^ This  ask-I  Thee;  tell  me  aright,  0-Ahura;  (b)  [he]  who 
does  not  give  this  reward  to-the-one-earning  [it],  (c)  who  verily 
does  not  give  it  to-this-triith-speaker,  [i.  e.  to-this  faitliful-coufessor- 
of-the-true-religion,  ([or  ^who  does  not  receive  it  for  him,  i.  e.  for 
his  benefit']),  (d)  what  shall-be  his  punishment  for-this  [here]  in-this 
earlier-[-time],  [or  in  4his  first  punishment'] ;  (e)  I-ask  it,  knowing 
that  [punishment]  which  shall-be  the-last  on-account-of-this  ? ' 

20.  ^Have  indeed  the-demon-worshippers  been  good-rulers?; 
(b)  yea,  verily  I-ask  it,  who  fight  for- these  (c)  by- whom,  [i.  e.  by 
whose  aid]  the  Karp  and  the-U(;ik  have-taken  the-Kine  for-Aeshma, 
[the  wrath-demon  of  the  murder  raid  and  '  greed  of  rapine'],  (d)  by- 
which-means-also  the-Kavan['s  folk]  have-grown-strong  in-incursive- 
vigour,  (e)  nor  have-they-watered  the-Kine  in-accordance-with-asha 
[the  exhortations  of  the  law  which  maintained  the  irrigation]  to- 
cause  the- [holy] -pasture-land  to-thrive!' 


YASNA  XLVI. 

Personal  suiferiDgs,  hopes,  and  appeals. 

In  treating  tliis  most  valuable  section  we  can  as  usual  pro- 
suppose  that  the  several  stophes  were  not  orgiually  coiiiposcd  in 
the  order  in  which  they  now  appear. 

Stropes  1 — 3  are  a  cry  'from  the  depths';  in  4  animosity 
appears;  and  an  appeal  to  the  energy  of  some  of  his  warlike  ad- 
lierents  seems  to  prove  that,  with  5  and  6,  the  composer  addressed 
it  to  an  assembly;  7 — 10  are  questions  and  appeals  to  Almra,  but 
as  a  matter  of  course  they  were  none  the  less  intended  to  impress 
their  first  hearers  as  well  as  to  animate  the  mind  of  the  reciter 
himself;  strophes  11  and  12  were  again  intended  to  be  delivered 
to  adherents;  verse  13  is  addressed  to  tjiem  in  terms;  stro])lies  1-1 
and  15  seem  to  be  in  antithesis,  to  point  a  distinction;  and  the 
rest  were  evidently  intended  originally  for  a  general  assembly 
headed  by  groups  of  the  leading  chiefs. 

I  discard  here  as  usual  all  attempt  at  an  exact  and  mecliani- 
cal  reproduction  of  the  metre  or  of  its  numbered  syllables  as  miL 
being  adapted  to  English;  see  for  this  awkwardness  Y.  47,  1—3 
which  is  close  in  its  likeness  to  the  original. 

Here  I  even  allow  the  accent  perhaps  ap  unusual  value  as 
rendering  a  word  of  fewer  syllables  equal  in  sonant  length  to  one 
much  longer,  or  to  two  shorter  ones. 

And  even  the  natural  cadence  when  it  is  deepened  by  feeling 
seems  to  me  to  claim  a  similar  concession.  The  section  describes  a 
part  of  a  chequered  but  not  a  broken  career.  Reverses  had  been 
experienced;  but  the  poet-prince  determines  on  a  rally;  and  lie 
endeavours  to  encourage  his  friends  by  promises  while  he  intimi- 
dates his  enemies  with  threats. 


^^^ 


10 


74      - 


YASNA  XLVI. 


De  i^rofundis 


To  what  land  thall  1  turn?,  where  with  my  ritual  go?^ 

Of  kinsmen,  allies,  or  the  mass 

None  to  content  their  service  offer  me, 

Nor  Jiave  they  yet  who  rule  the  i)rovince,  evil. 

How  then  to  please  Thee,  Mazda,  Lord!^ 

This  know  I,  Mazda,  wherefore  foiled  1  wander 

My  flocks  so  small,  ^  and  following*  so  feeble; 

To  Thee  in  grief  I  cry,  behold  it.  Master, 

Thy  grace  vouchsafing  me,  as  friend  bestows  on  friend, 

Showing  with  purencss  Thy  Good  Mind's  riches  best. 

hope 

When  come,  Ahura,  they  the  days'  light-givers. 
Stay  of  Thy  people's  Law,  and  onwards  pressing, 
AVise  planning  Saviours  they  with  potent  teaching? 
To  whom  for  help  comes  too  the  Good  Mind's  server? 
Thee  for  my  teacher  Ahura  I  seek. 

denunciations 

Who  bear  the  Law,  these  saints  the  faithless  foeman* 
From  wealth  of  ITerds  doth  hold  with  evil  power; 
By  his  own  deeds  he  cheats  his  folk  of  weal; 
Who  him  from  life  and  rule  shall  hurl  expelling. 
Fields  for  the  Kine  Avith  prospered  skill  he  spreads. 


*  the  later  Zoroastrianism  not  inaptly  takes  these  words,  whicli 
have  become  sacrosanct,  as  the  first  chant  of  every  departed  soul.  It 
(the  soul)  takes  its  place  near  the  head  of  the  deceased  and  utters  them. 

"^  his  innovations,  while  they  help  to  compact  his  party,  just  in 
that  proportion  infuriate  his  opposition. 

^  flocks  and  herds  were  commissariat  as  well  as  property. 

*  the  chief  of  the  Da' va-party. 


-    75    -^ 


He  who  as  ruler  helps  not  thtit  assailant, 
In  our  religion's  creed  and  treaties  faithful, 
In  the  right  living,  may  he,  ])iire,  to  sinners, 
Aright  to  prince  with  threat  give  warning, 
'^In  rising  crush  they  him,  0  Mazda  Lordl^ 


Who  having  power  doth  not  thus  approach  liini^ 
To  the  Lie-demon's  home  in  chains  will  go; 
The  wicked's  friend  is  he  and  likewise  wicked, 
But  righteous  he  who  loves  the  righteous, 
Since  the  primeval  laws  Thou  gavest,  Lord. 


the  only  help 

Whom  then  as  guard  to  save  us  will  they  set  me 
When  as  his  aim  for  harm  the  wicked  marks? 
Whom  have  I  then  hut  Thee,  Thy  Fire,  and  AFcaning? 
By  deeds  of  whom*  Thou  shicldest  Right,  Ahura; 
To  me  this  wonder-power  for  faith  declare. 


revenge 

He  who  my  settlements  to  harm  hath  given 
Ne'er  may  his  burning  wrath  through  deeds  destroy 
In  hate  to  him  come  that  which  weal  opposcth. 
That  to  his  body  comes  which  holds  from  blessing, 
May  naught  from  vengeful  wrath  deliver.  Lord! 


1  see  Gathas,  p.  550  for  altern.atives  to  lliis  most  difficult  verse; 
see  also  The  Sacred  Books  of  the  East,  vol.  XXXI,  p.  13;x 

*  *  approach  him  to  warn,  or  approach  m  to  help';  see  Gathas, 
p.  553. 


76     — 


contrast 


Who  is  tlie  offerer  who  heeds  me  foremost 

How  in  our  rites  to  praise  Thee,  well  to  be  invoked? 

Pure  for  Thou  art  above  us,  great  Ahura. 

What  Thine  through  Right  declared  the   Herd's    creator 

That  seek  Thy  saints  as  my  blest  message.  Lord. 

appeal  and  promise 

Who  e'er,  to  me,  be  it  or  man,  or  woman. 
Our  tribes  gift  gives  which  Thou  the  best  perceivest. 
Prize  for  the  holy  gives  with  Good  Mind's  ruling, 
Whom,  praising  You,  I  urge  as  comrade  leading, 
Forth  to  the  Judge's  Bridge  ^  with  all  I  go ! 

a  curse 

Karps,2  yea,  and  Kavis^  are  with  foul  kings  joining, 
Deeds  which  ere  evil  with,  man's  life  to  slay; 
Cursed  by  their  souls  and  selves,  their  being's  nature. 
From  Judgment's  Bridge  they  fall,  the  final  pathway, 
In  Demon's  Home  at  last  their  bodies^  lie! 

a  hi'igJiter  side 

When  Right-inspired  and  'midst  Tura's*  kinsmen 
Come  from  Fryana  forth  'midst  those  illustrious 
They  who  Devotion's  lands  with  Zeal  are  helping 
With  these  together  God  through  Good  Mind  dwelleth, 
To  them  in  helpful  grace  commanding  speaks. 

^  the  Chinvat  Bridge  which  extended  from  Mt.  Alborj  over  Hell 
toward  Heaven;  to  tlie^infidels  and  sinners  it  becomes  narrow  so  tliat 
they  fall;  but  it  becomes  wide  as  nine  javelins'  length  to  the  righteous 
(so  the  later  Zoroastrianism). 

"  hostile  parties. 

'  or  'their  habitation  is.' 

*  border  Turanian  allies. 


-     77     — 


Who  Zaratbiishtra  gifts  'midst  men  voiiclisufetli 

Kighteous  is  he  himself  'midst  men  dechired; 

Life  upon  him  bestows  the  Lord  Ahura, 

Farms  that  are  his  promotes  with  Good    Mind    helpin- 

Comrade  for  you  through  IJight  we  think  him  meet.  "^ 


a  voice  from  the  throng  ^ 

Whom  hast  Thou  thus,  0  Zarathushtra,  righteous? 

Who  seeks  distinction  in  our  holy  toils? 

'Tis  he  himself,  heroic  Vishtasp  Kava^,- 

Whom  in  the  same  abode  Thou,  Lord,  shalt  gather, 

These  in  the  words  of  Good  Mind  I  invoke! 


a  group  addressed 

To  you  I  speak,  0  Haechat-aspa,  kinsmen. 
Since  things  unlawful  ye  discern  and  lawful  ; 
By  these  your  deeds  ye  help  the  holy  State 
With  the  primeval  laws  which  Mazda  gave;^ 


Come,  Frashaostra  thou  with  offerers,  Hvogva! 
With  those  we  seek  to  bring  this  land's  salvation; 
Come  where  Devotion  blends  with  Holy  Justice,* 
Where  lie  the  Realms  desired  of  good  men, 
Where  God  in  His  own  might ^  abides. 


"■  poetical  conception,  or,  as  in  modern  writings,  a  merely  rhetori- 
cal expression. 

*  the  King. 

^  a  line  is,  curiously,  missing  here. 

*  Asha,  or  the  sacrosanct  Law. 

s  see  Gatlias,  p.  5G1:  possibly  Mn  His  chosen  Home,'  or  'citadel.' 


—     78     — 

Where  I  in  lioliest  metre  chant  the  doctrines;^ 
Never  the  measureless  profane   Til  ntter: 
Praise  with  Obedience  and  with  gifts  I  offer; 
Who  severs  keenly  each  the  false  and  lawful 
May  He  with  wondrous  Holiness-^  give  heed!  3 

o'eivards  here 

Who  sanctity  to  me  concedes  for  blessing 
Him  of  my  wealth  give  I  through  Good  Mind  best; 
Griefs  upon  him  I  send  who  sends  oppressions; 
Aright^  0  Lord^  I  seek  your  will  to  gladden^ 
This  is  mine  understanding's  choice  and  aim. 

and  on  high 

Who  from  the  Right  for  me  true  welfare  worketh^ 
For  Zarathushtra  help  most  wished  and  mighty, 
Him  give  I  the  reward  this  earth  beyond 
With  all  mind-blessings  gained  through  holy  pasture; 
These  teaching  me,  0  Lord,  art  Thou  most  wiseM 

^  metre  sacred  as  in  the  Veda. 
*  Aslia,  or  the  sacrosanct  Law. 
"  see  Gathas,  and  S.  B.  E.  XXXI  at  the  place. 


^^ 


-     79     — 


Y.  46.  Word-for-word  reiiderin-  with  poi)ular  reiniirks. 
1.  'Toward- what  land  may-I-tum'  (or  Upraise')  whither  turniii-  |or 
^humbliug-myself-in-praise']  shaU-I-go ;  (b)  fur-tlic-sake-of  kiusmau- 
[prince]  and  of-allicd-frieud  (c)  not  even  [tlicy]  wlio  [are]  thc-vil- 
lagc-farin-popuhitions  offer  mo  [any  coiitril)iition]  consoling;  mo; 
[not...],  such-an-one  even^i;  (d)  nor  [do  they]  who  [are]  the- 
evil-iufidel  tyi-ants  of-the-proviuces ;  (e)  how  shall-I-propiliatc  'JMiee, 
[i.  e.  establish  Thy  worship],  0-Mazda  Ahura'? 

2.  <I-know  this  wherefore  [meaning  Uhat']  I-ain,  O-Mazda, 
a-man-withont-his-wisli,  [i.  e.  ^foiled']  (1))  through-my  scantinoss-in- 
flocks,  [that  is  to  say  ^through  my  need  of  the  means  of  support  for 
my  forces '],  and  since  also  I-am  a-few-men-posscssor  (so),  [i.  e.  since 
I  am  in  command  of  but  a  small  number  of  men]  ;  (c)  I  -  cry  -  with- 
[tearful]-complaint  to-Thee;  behold  it,  Ahura:  (d)  [I  cry]  seeking 
gracious-assistance  as  friend  might-bestow  on-friend;  (e)  may'st-Thou- 
teach*2'  me  through-asha  [as  Thy  holy  law  what  are]  the-riclies 
of-the-good  mind  [in  Thy  saints] '. 

3.  ^When,  0-Mazda,  [are  those]  who  [are]  the-enlig]itencrs 
of-the-days,  [or  the  4ncreasers'  of  the  (blessings  whicli  fill  the  happy) 
days  of  light]  pressing  forward;  (b)  when]  shall-they-be-pressing- 
forward  for-the-maintaining  of-asha  [as  the  holy-law]  of-the-jieoplo, 
[they]  the-intelligent-arrangers  (c)  with-the-sublime  teachings  of-tliose- 
about-to-bless-and-prosper-|us,  i.  e.  of-the-prophet-princes] ;  (d)  to- 
whom  for-help*  shall-he-come  [who  is  endowed]  with-the-good 
mind ;  (e)  for-myself-I-choose  Thee  for-my-commanding-instructor, 
0-Ahura. ' 

4.  ^But  the-evil-encray  is-liolding-back  tliose  wlio  [arc]  the- 
maintainers  of-asha  [as  our  holy-State]  from-the-continued-progress 
[of  prosperity]  (b)  [in-thc-matter-]of-cattle,  or  of-the-vi]lage[-itopu- 
lation],    or  of-the-province,   [that  is  to  say    ^from    progress    in    the 

*^  Or,  reading  differently  with  the  old  Asiatic  Commentary;  'nor 
do  they  who  [are]  the  'L'ompanion-(peasautry)'.  Tlie  word  lierc  inv<»l- 
ved,  though  difficult  is  entirely  subordinate;  and  all  agree  .m  the  main 
sense  throughout,   'though  other  subordinate  differences  in  opinion  occur. 

*2  My  great  friend,  the  late  Professor  Roth,  used  to  render:  'hear 
the  prayer  of  the  good  man\  but  asha  seems  more  naturally  to  qualify 
the  word  as  meaning  'teaching';  thus:  'teaching  through  Thy  law';  buf 
either  view'  expresses  a  thought  familiar  to  the  Avesta. 


—    80     — 

matter  of-agriculture,  whether  belonging  to  the  village,  or  the  pro- 
vince'], (c)  being  an-invoker-of-evil  [-demons]  defrauding-the-people 
by-his-own-violent- [evil-] actions,  [possibly,  but  hardly  probably  ^with 
his  [evil]  rites '] ;  (d)  [he]  who  smites  him,  0-Mazda,  from-tho-king- 
dom  and  also  from-  [the  common  intercourse  of]-life,  (e)  he-him- 
self  will-go-forth  on-the-paths  of-wise-skill  of-the-herd,  [i.  e.  'he  will 
be  doing  an  indispensable  thing  toward  the  maintenance  of  our 
means  of  existence  as  a  pastoral  people '] '. 

5.  ^[He]  who  either  as-a-[person] -ruling,  [i.e.  ^  in  the  supreme 
authority ',  and]  not-giving*  ^  [  aid  to  that  evil-foe  who  is]  coming 
with-a-shattering-[blow  against  our  agricultural  civilisation],  (b)  a  true- 
citizen*  of-[i.  e.  ^as  to'] -religious-duty,  or  [secular]  covenants,  (c,  d), 
living  in-justice ;  [he-]  who  being  a-holy-saint  [is]-distinguishing  [the 
true  character  of]  the-evil-oponent  [of  our  religion]  let-him-tell  forth 
indeed  this  to-the-kinsman,  [i.  e.  4o  the  prince  of  the  blood  royal'] ; 
(e)  4et-them-arouse '  (an  infinitive  for  an  imperative),  or  ^  in -arising- 
up',  [i.  e.  in  revolting]  let-one-[i.  e.  Het- them'] -crush  that  [tyrant 
chief],  0-Mazda  Ahura'. 

6.  '  But  [he]  who  will  not  [thus]  approacli  that  [evil]  coming-one, 
[i.  e.  the  assailant  as]  a-man  possessing-power,  [i.  e.  'as  having 
the  upper  hand  of  him',  'having  him  in  his  power'],  (b)  he-himself 
will-go  into-the-house  of-the-Druj(k),  [the  harmful  demon  of  the  lie], 
of-the-encliainer*  2,  (c)  for  he-himself  [is]  an-evil-opponent  who  [is] 
a-best-[friend]  to-the-evil-foe ,  (d)  [and]  he-himself  [is]  a-true- 
worshipper,  to-whom  the-true- worshipper  [is]  a-friend,  (e)  since  Tliou- 
did'st-create  the-priineval  consciences-in-souls,  [or  'the  primeval  laws'], 
0-Ahura'. 

7.  'Whom,  0-Mazda,  will-he-set  [as]  guard  for-the-one-like-me, 
(b)  when  the-evil-adversary  will-hold- [me]-firm  [or  'mark  me']  for- 
[his]-assaulting-hate,  (c)  other  than-Thy  fire  and  [Thy]  mind,  (d)  by 
whose  mighty-deed  [of  ceremonial  (?)  and  moral  action]  asha  [as  the 
holy  constitution]  is-protected,  0-Ahura;    (e)  to-me  [tliis]    wonder- 

*^  or/ not  treating  [the  poor  man]  wlio  comes  to  liim,  with  severity'. 
Another  text  may  mean  'treating  the  assailant  with  shattering-resistance'. 
The  great  difficulties  here  resolve  themselves  practically  into  this;  we 
have  either  a  person  indicated  'who  treats  the  evil  with  severity',  or 
one  *who  does  not  give  him  aid'. 

*-  the  strophe  presents  no  difficulties  save  as  to  subordinate  de- 
tail; there  would  be  doubt  as  to  whom  the  'coming-one'  exactly  refers; 
also  we  might  suggest  a  change  in  the  text  to  a  word  meaning  'terri- 
fier'  for  'enehainer';  such  differences  do  not  affect  our  present   results. 


—    81 


power  declare-forth  for  luy-soul  [or  ^for  tlio  defence  and  proi)Ogation 
of  tlie  liolj^-faitk  ■]. 

The  possible  differences  in  opinion  iiere  are  (piite  iimnaterial 
to  the  practical  result. 

8.  ^[He]  who  [on  the  contrary]  delivers  [those]  wliicli  [are] 
my  settlements  to-aeshnia-the-incursive-liatrc:l  [of  the  raiding  foe|, 
(b)  let  not  his  torch^  [or  'devourinc^-arson-fiiry']  reach  me  wltli- 
[its]-deeds  [of  devastation]; —  (c)  on-the-contrary^  [<>r  'as  opposing 
(him) ']  may  these  evil  [influences,  the  same  ^  torch  of  arson '(V),  etc.] 
come  to-him  in-hate;  (d)  [uiay  those  maladies  come]  to-[liisJ-body 
[which  may-keep  him  from-happy-life,  [i.  e.  'from  liealtli',  or  'well- 
being'];  (e)  [may]  not  those  certain-ones  [whichever-they-may-be 
come  to-liim],  which  keep  him  from-evil-[experience-of]-lite  [from 
disease,  or  misery,  and  this]  with-hate^  0-Mazda'.  There  is  little 
serious  difference  in  opinion  here. 

9.  ^Who  [is]  he  who  [as]  a  liberal-helper  will-heed  mc^  [he 
as  the]  foremost  [one],  (b)  how  [or  Hhat']  we-may- magnify  Tliee 
[as-the-one]  most-to-be-invoked,  (c)  in-[very]-deed  [of  udght  and 
truth]  [as]  the-bountiful-and-holy*  Lord;  (d)  what  [words]  for-Tiiee 
through-asha  [as  the  hidiness  of  the  law]  the-kine's  creator  spoke, 
(e)  these  [words]  they-are-seeking ^  from-me  [or  'as  mine'^  ani- 
mated] by  Thy  good  mind'.* 

10.  ^[The  one]  who,  0-Mazda  Ahura,  or  man^  or  woman,  (b)  shall- 
give  what  [things]  Thou  dost-know  [to  be]  tho-best-[-things]  of- 
life,  [or  'of-the-people'],  (c)  an-holy-recompense  to-the-holy  [this 
one  gives  even]  the-governing-authority  through- [the  assistance  of]- 
the-good  mind  [in  Thy  disciple];  (d)  and  [those  souls]  wliom  T- 
will-urge-on  to-the-praise  of-those-like-You,  [i.  e.  ^to  Your  praise  "J, 
(e)  forth   with- these   all   to-the-Bridge  of- the-siftiug(- Judge)    will-1- 

go-on'. 

11.  'The-Karpans    and    the-Kavis  will-join  with-tyrants*    (b) 

with-evil  deeds  to-sLiy  the-humau-life  [of  our  countrymen ],  (c) 
whom  their-own  soul  and-their-own  conscience  will-shriek-at  (d) 
when  they-shall-come  where   the-Bridge  of-the-sifting  (-Tudge)  [ex- 


1  or  possibly    'which   instructs*    me    as    the    formost    [means  of 
communication  from  You]'. 

2  or   'these   instructions    impel    me    [toward   them   through    [the 
inspiration]  of  Thy  good  mind';  (serious  differences  for  experts). 


—     82     -^ 

tenets];  (e)  f or- all- duration  [forever]  in-the-liome  of  the  Druj(k)  [the 
harmful  demon  of  the  lie  shall  their]  bodies  [lie,  or  'their  habi- 
tations be']'. 

12.  'When  amidst-the-kinsmsn  and-amilst-the-races,  (b)  of- 
the-T lira  [there]  shall-arise  among- the-more-renowned  of-the-Fryanae, 
[i.  e.  'the  Friendlies'  (c)  those]  furthering,  [i.  e.  'who  further'] 
the-settlements  of-Aramaiti,  [i.  e.  'of  our  alert  and  devoted  typical 
citizen']  with-energetic-skilfal-zeal^  (d)  then  these  Ahura  Mazda 
will-mingle^  [i.  e.  ^ cause-to-meet']  with-[his]-benevolent  intention 
[embodied  in  his  own  cliosen  people:  i.e.  4ie  causes  them  to  meet 
with  liis  good  people] ;  (e)  and  to-them  for-helpful-grace  Mazda 
Ahura  utters-his-encouraging-commands^  [or  ^is  declared'^  i.  e.  ^de- 
clares Himself']'. 

13.  (a,  b)  [He]  who  conciliates-to-himself  [the  respect  and  grati- 
tude of]  Zarathushtra  Spitama  with-a-liberal-oifering  (b)  [is]  himself 
a-man  fit  for-the-hearing-forth  ^  (sic),  [i.  e.  to  be  renowned]  among- 
[our  faithful] -men;  (c)  and  to-liim  Mazda  Ahura  will-give  life  [or 
'  the  people '],  (d)  and  will-cause  the-settlements  to-thrive  through- 
good  mind^  [i.  e.  through  His-divine-benevolence  in  the  faithful 
citizen'];  (e)  him  we-think  in-truth*  Your  good-ally'. 

14.  ^Wlio  [is]  to-thee,  O-Zarathushtra^  a-saintly  true-friend 
[in  the  faith]  (b)  for-the-great  Maga^  [i.  e.  ^for  the  effort-of- 
the-Cause']?;  -  or  who-wishes  for-the-^hearing-forth'^  [i.  e.  ^to-be- 
renowned  '  2]  ?  (c)  Yea,  [it  is]  he-himself  Kavan  Vishtaspa  the- 
lieroic;  (d)  [those]  whom  Thou-shalt-commingle  in-the  same-abode, 
0-Ahura  Mazda,  (e)  those  will-I-invoke  with-the-hymns  of-[or  ^in- 
spired by'  Thy]-good  mind,  [possibly  meaning  ^of  the  good  man']'. 

15.  ^To-you,  0-[ye]-Haechat-aspas  Spitamas  I-will-[now]-speak, 

(b)  since  ye-throughly-distinguish-betwecn  the-lawful-^  and  unlawful^ ; 

(c)  by- these  your  mighty-deeds  ye-maintain  asha,  [as  the  holy  law 
within  the  community],  (d)  iu-accordance-with-what  [were]  tlie- 
primeval  laws  of- Ahura'. 

^  it  18  always  possible  that  the  word  tluis  rendered  means  'to 
proclaim'  'to  make-liear',  ratlier  than  'to-hear;  if  so  we  sliould  liave 
'fit  to  proclaim  the  doctrines  of  the  rcligicm'.  an  idea  also  like  that 
expressed  above,  and  very  consonant  with  gathic  ideas. 

"^  it  is  again  possible  that  the  meaning  may  be  'to  proclaim  the 
holy  faith';  but  the  rendering  above  is  more  probable  as  being  more 
egoistic,  and  in  so  much  less  'fine'. 

'  Roth  suggested,  I  believe,  'between  the  true  and  false  gift'. 


-sa- 


le. ^O-Frasliaoshtra  comc-tliou  hero  witli-tlic-liberal-l.eli.ers 
(b)  Hvogva,  witli-those  whom  Avc-tw(,-fl(3siro  as  an  ^islit.l'  |a  sal- 
vatiou-hail,  '{(he  ye)  in-tlie-Avisbed-for  (beatitude))'!  fur-tlie-land ;  (c) 
[come-thou  where  Aramaiti  [the  alert  devotion  of  action]  goes-on- 
hand-in-hand  with-Asha  [the  spirit  of  trutii,  ec^uity  and  justice |, 
(d)  where  the-sovereign-power  [of  the  government]  is  in-tiie-posses- 
sion  of-the-good-mind  [in  the  typical  saintj,  (ej  where  Ahura 
Mazda  abides  in-beatiiic-poweri'. 

17.  ^[Come]  wliere  I-will-pronounce  the-praiso  for-You  in- 
metred-verse,  (b)  not  in-unmetred[linesl  0-Jamaspa  Ilvogva.  (c) 
[Yea]  praises  always  with-a-recognised  obedience  |in  the  matter] 
of-offering;  (d)  and)may-[Mazda  Ahura]  who  will-distinguish-betvveen 
the  true  2  and  false- offering  2  (e)-give-heed**  with-[hisJ-wonder- work- 
ing asha  [as  the-law-of-justice]'.    **  or  'with  wondrous  thought'  (sic). 

18.  ^[He]  who  concedes  a-divine- office  to-me^  to-him  would- 
there-be  the-best  [of  blessings  here  and  on  high],  (b)  [to  him  a 
share]  of-my-wealth  will-I-assign  with-a-good  disposition,  (c)  [Init] 
torments  upon-him  would-I-set  who  [is]  for-us  a- tormenting- oppressor, 
(d)  0-Mazda  and  Asha,  [I]  striving- to-satisfy  Your  desire;  (ej  this 
[is]  the- discriminating- decision  of-my  understanding  and-of-[my]- 
intention'. 

19.  ^[He]  who  in-accordance-with  asha  [as  the  truth  and 
justice  of  the  law]  shall  verily  do  for  me,  (b)  Zarathuslitra  Avhat 
[is]  most-promotive  [for  the  Cause]  in-accordance-with-[my*]-desire, 
(c)  for-him  they- are-acquiring  ^  the-reward  belonging-to-the-lifc-be- 
yond^%  (d)  with- all  [other  advantages]  known  to-the-mind  on-accouut- 
of-the-mother  Cow,  [that  is  to  say,  ^on  account  of  the  holy  herds, 
the  support  of  the  nation'];  (e)  these-things  even,  [or  4hese-things- 
and- such-like']  may'st-Tliou-reveal  to-me,  0-Mazda,  [since]  Thou 
[art]  the-most-cognisant  [of  all]'.      **  or  -exalted  beyond  life'. 

^  the  exact  meaning  of  this   qualifying  word   is    not   certain;    it 
may  be  '  in-the-chosen-or-'  endeared  '-home ;  so  I  have  elsewhere  rendered. 
^  or  'the  legal  and  illegal'  see  Gatlias  pp.  271.  5G3. 
^  or  (with  a  different  text)  'giving'. 


~g|8- 


YASNA  XLVII. 


As  in  every  instance,  valuable  strophes  may  liave  fallen  out 
liere  and  there  from  this  piece;  but  such  losses  do  not  affect  the 
value  of  what  remains  (sometimes  indeed  they  may  improve  its 
rhetorical  effect).  The  spefita  mainyu  here  is  not  identical  with 
Ahura^  but  it  is,  as  so  often,  His  spirit,  whatever  precisely  this 
expression  may  mean.  It  is  well  possible  that  the  memorable 
application  of  the  word  ^spenta'  to  the  Seven^  giving  us  the 
^Amesha  Spenta'  derives  its  origin  from  the  first  strophe  here^  or 
from  others  to  the  same  effect  which  have  now  been  lost:  this 
commandinir  word  further  attracted  attention  in  so  for  that  it  be- 
came  the  theme    for    a    play    upon    words    at  Visparad    XIX    (see 

5.  B.E.  XXXT^  p.  350).  While  we  should  not  say  that  the  ^bounti- 
ful spirit'  here  was  directly  connected  with  the  idea  of  the  'Holy 
Spirit  in  the  Old  and  New  Testament  scriptures ;  it  is  still  quite 
probable  that  the  'seven  angels'  of  the  book  of  Tobit  (which 
book  also  mentions  the  Zoroastrian  city  of  Eae  (so)  and  the  gathic 
demon  Aeshma-daeva,  i,  e.  Azmodeus)  are  an  echo  of  the  Avide- 
spread  Zoroastrian  idea  Avhich  is  expressed,  as  in  other  places^  here. 
By  the  exercise  of  the  characteristic  of  His  bountiful^  or^  as  with 
some,  of  ^His  holy',  spirit.  Almra  Mazda  bestows  a  gift  upon  tlie 
ideal  saint  (strophes  4,  5)  upon  him  who  works  the  best  results 
for  Zarathushtra  (Y.  XL VI,  19),  tlio  ratu  and  the  prophet  (Y.  XXIX, 

6,  8;  and  this  gift  is  declared  to  be  the  ^inseparable  two',  hap- 
piness in  every  particular,  and  tlien  both  the  prospect  and  reali- 
sation of  the  continuance  of  that  happiness  in  a  prolonged  life  here 
upon  earth  which  merges  over  to  tliat  life  in  the  spirit  world  to 
which  allusion  is  so  plentifully  made  throughout  the  Gftthas.  And 
these  He  bestows,  not  tlirougli  His  immediate  action  which  no 
human  intellect  or  susceptibility  could  take  in  unaided,  but  by  His 
especially  revealed  benevolence  His,  Best  Mind  as  His  representative. 


-    85    - 

In  accordance  Avitli  His  plan  of  order  and  purity  pervadiii},-  every 
moral  as  well  as  every  spiritual  regulation,  and  \>y  tlic,  exercise  of 
His  royal  power  sent  forth  as  the  archangel  Khshathra  and  emhudied 
in  the  polity  of  the  sacred  Zarathushtrian  State.  Ami  this  as  in- 
fluenced in  all  its  relations  by  practical  piety  called  araniaiti, 
Ahura's  daughter  (the  alert  and  ready  mind).  From  this  the  com- 
poser proceeds  as  he  falls  into  details. 


THE  FIRST  GROUP  OF  STROPHES  IN  THE  GATHA 
SPENTA  MAINYU,  YASNA  XLVII. 

An  epitome. 

the  gift. 

By  His  Blest  Spirit  moved  and  Mindi  the  Better^ 
Tbroiigh  Holiness!  revealed  in  w^ords  and  actions, 
ImmortaP  WeaP  to  us^  Ahura  giveth 
Mazda  through  Power^  and  Devotion^  master^. 

That  gift,  the  best  of  His  most  bounteous  Spirit, 
With  hymns  from  tongue  of  Good  Mind  uttered 
May  he  with  Zealous  hands  complete, 
Father  of  Right  through  wisdom,  Mazda. 

the  herd. 

Of  this  blest  Spirit  art  Thou  thus  the  bounteous 
Who  to  this*  saint  the  joyous  Herd  hath  given: 
With  peaceful  fields  for  theur^  grant  him*  Devotion, 
Since  he  had  counselled  with  Thy  good  men'^,  Mazda. 

the  struggle. 

By  that  Blest  Spirit  curst  false  foes  are  wounded 
By  Mazda's  bounteous  One,  not  thus  the  saints; 
Though  feeble  men  alone  here  serve  the  faithful, 
And  foemen  rich  in  might  help  sinners  on. 

1  the  Amesliaspcnds  (Ainsluispantls)  are  grouped  in  this  verse  iu 
a  manner  which  seems  to  me  somewhat  artilicial;  and  for  that  reason  I 
have  supposed  it  to  be  the  Avork  of  some  disciple  of  tlie  great  Prophet; 
but  wlicther  original  or  a  contemporaneous  imitation,  it  makes  an  ex- 
cellent epitome  to  more  extended  pieces. 

-  or  'to  him'  (some  representative  individual). 

^  the  metre  here  is  exactly  trishlup. 

^  the  typical  saint  as  the  diligent  husbandman,  and  as  opposed 
to  the  Raider;  for  an  alternative  rendering  see  Gathas,  pages  278 
and  564.  ^        ^      , 

5  literally  'for  Her',  'the  Cow';  but  I  had  used  'Herd'  for  'Cow 

in  line  h. 


-     87     - 


recompense 


These  1,     tliroiigh     tliut     Spirit     bounteous,     0     Mazda, 
Thy  saint  Thou'lt  give^  as  tliey  arc  all  thinii-s  host: 
Far  from  Thy  wilP  the  faithless  has  liis  portion 
In  deeds  rejoicing  from  the  Evil  Mind. 


the  ordeal 


These^;  Lord,  Thou'lt  give  and  through  that  Spirit  Bounteous 
By  Fire*^  for  good  to  strivers  twain  'gainst  wrongs 
Through  growth  of  Zeal  and  Truth,  0  Mazda 
For  Zeal  instructeth  her  beseeching  throng! 


^  these  blessings;  i.  e.,  those  of  Iramortjility ,  Ile.iltlifiil-Woal, 
fertile  fields  as  the  results  of  Zeal  or  Practical  Devotion. 

"-  or  far  'from  Thy  love';  but  I  prefer  the  safer  and  less  mndorn 
thought  in  this  particular  communication;  elsewhere  the  word  means 
'love'. 

^  the  Holy  Fire  which  tested  the  claims  of  disputants,  later  fhut 
not  in  the  gathic  period)  by  submitting  tiie  body  (the  breast)  to  molten 
brass  as  a  test  of  innocence  in  case  of  escape  from  injury,  or  of  guilt 
when  the  natural  results  ensued. 

*  in  judgment. 


^ 


g8 


Word-for-word  rendering  with  popular  explanations: 
1.  ^Bj-tlie-spirit  bountiful  [with  lioliness*]  and  by-tlie-best 
mind^  (b)  in-accordauce-witli  aslia  [as  this  divine-truth]  iu-deed  and- 
in- speech  (c,  d^  e)  may  Mazda  Ahura^  [and  the  powers  already 
named]  by  [or  ^in  the  exercise  of  His']  sovereign-authority  [or 
^together  with  Khshathra  as  the  Archangel  of  his  sovereign-author- 
ity'] with  Aramaiti  [also  the  alert  and  ready  throught  for  action 
alive  within  our  faithful  officials^  may  they  all]  bestow  npon-us  the 
two-[greatest-of-blessings]-healthful-weal  and  deathless-long-life '. 

2.  ^Yea^  may  Ahura  Mazda  complete  for-us*  [this]  best  [deed] 
of-this-most-bountiful  spirit^  (b)  with  hymns  now  [sung]  from-the- 
tongue  and-mouth*  of-[tlie  faithful  saint  endowed  withj-the-good- 
mind;  (c^  d)  [and]  with-action  from-the-two-hands-of-[the  chieftain 
filled  with]-Aramaiti  [the-alert-spirit-of-prompt-obedience]^  He  Mazda 
by-means-of-that-iutelligeuce  the-father  of-asha  [as  the  holy  people 
who  are  inspired  by  His  law]'. 

3.  ^Thou  art  therefore  the-bountiful-[or-^holy'J-one  the-Lord 
of-this  [blest]-spirit  (b)  who  has  for-this  [saint;  or  ^for  us 'J  created 
tlie-joy-making  Cow:  (c)  but  for  him^  or  [4br  us'|  may'st-Thou 
grant  Aramaiti  [here  meining  ^a  devoted  spirit  of  active  obedience 
to  toil  upon  the  land]  together-witli-peaceful  pastures^  [i.  e.  pastures 
sheltered  from  incursion]^  (d)  since  he-hath-consulted  with-Thy- 
good  mind  [in  Thy  saint;  i.  e.  with  the  good  and  faithful  citizen]^ 
0-Mazda'. 

This  strophe  Nr.  3  affords  an  excellent  example  of  the  diffi- 
culties of  exegesis  in  tlieGathaS;  and  at  the  sametime  of  the  prac- 
tical unimportance  of  such  obstacles  when  the  Gathas  are  used  for 
a  devotional  purpose;  here  is  a  strophe  witliout  one  single  difficult 
Avord;  and  yet  we  are  not  sure  whether  it  is  a  ^saintly  citizen' 
(not  named  here^  as  in  Y.  43;  1);  or  ^the  Cow';  representing  the 
agricultural  clasS;  who  asks  questions  as  to  the  pursuit  of  pastoral 
agriculture;  yet  whichever  word  is  really  the  subject  grammatically; 
as  we  seC;  the  sense  remains  unchanged.  Aramaiti  here  is  asso- 
ciated with  those  engaged  in  severe  and  devoted  labour  (see 
strophe  2);  perhaps  the  word  originally  meant  ^the  ^tilling';  or 
^ploughing'  zeal';  but  what  difference  does  it  make  as  regards  the 

*^  the  sole  possible  difference  in  opinion  here    is  as  to  whether  a 
word  means  'maj'  they  give',  'to  give',  or  'jj^lving'. 


—    89    — 

tlioological  interest  which  precise  shade  of  iiuianinj,'  wc  impart  t<> 
the  strophe.  If  tlio  aucieiit  poet  did  not  mean  Svho  umdr.  for  us' 
he  certainly  meant  ^vho  made  for  this  unnamed  disciplo  (one  of 
us)';  if  the  Cow  did  not^  under  a  figure  of  speech  consult  with 
Ahura;  that  is  to  say,  if  the  cliief  who  directed  tiie  momentous 
work  of  cattle  culture,  on  which  tlie  hope  of  the  comumnities 
depended  did  not  consult  with  Ahura,  then  it  was  this  unnamed 
saint,  his  colleague  and  coadjutor  who  did  so  consult  witli  Him. 
What  is  the  difference,  so  far  as  a  devotional  lesson  is  coucerniMlV 
Yet  here  is  one  of  the  most  perplexing  uncertainties  in  tlio  texts. 
Line  c  raises  the  interesting  question  whether  it  does  not  sliow  a 
trace  of  the  origin  of  the  idea  that  arAmaiti  (like  aramati  in  the 
Indian)  often  represented  the  earth.  By  reading  the  words  'with- 
peaceful  pasture'  as  accusatives  (which  is  possible)  we  get  ^may'st 
Thou  grant  t,ramaiti,  the  peaceful  pastures',  as  if  in  apposition. 

4.  (a,  b)  From,  or  ^by'-this  bountiful-spirit  of-Mazdatlie-evil-enemies 
are-severely-wounded  [or  ^afflicted],  not  so  the-faithful-saints,  [and 
this  notwithstanding  that  material  power  is  against  usj;  (c)  [only| 
a -man  of-little- [dignity] -in-any- way,  |i.  e.  only  a  personage  of 
obscure  position]  may,  or  Svill'  be  [ready]  for-thc-pleasin,Lr,  |i.  e. 
will  be  at  the-good-pleasure]  of-the-faithful  [to  assist  himj ;  (d)  [butj 
being  one-having-power-in-many- ways  of,  [i.  e.  ^over']-much  [is]  the- 
evil  [chief]  for-the  evil;  [yet  by  the  Bountiful  Spirit  of  Mazda 
these  superior  forces  shall  be  overcome;  the  evil  are  defeated,  and 
not  the  saints]'. 

Another  rendering    of  c,  d   would   be  a:     ^a    man    of   small 

means  is  at  the  service    of  the  righteous,    but    even    one    of   large 

ns    is  hostile  to  the  wicked ' ;    as    to    this    see    S.  B.  E.  XXXI, 

p.  149.    Gathas  p.  562.    Verbatim   translations    in  Latin  would   be 

practically  identical  here. 

5.  ^  And  by-this-bountiful  spirit,  0-Ahura  Mazda,  may'st-Thou- 
assign  (b)  [in-the-good  distribution  (see  next  stroplie)]  to-the-saintly 
[citizen]  [as  his  just  due]  what-[gifts]-soever  [are  tlien]  tlie-best; 
(c)  [but]  far  n-om-Thy-delighted-wiU  [hai-dly  simply  ^against  Thy 
will']  the-evil  [enemy]  has-his-portion,  (d)  abiding-joyfully  in-[his]- 
deeds  with-the-evil-mind  [incarnate  in  the  hordes   of  our  tyrannical 

enemies] '. 

6.     ^These-two  [blest    gifts]    then    may'st-Thou-give  by-lhy- 

bountiful  spirit,    0-Mazda  Ahura,     (b)  by-means-of-Thy   [holy]   fire 
^  12 


—    90    - 


in-the-good  distributive-distinction  to-the-two-contendiug-sides  (b)  by- 
raeans-of-the-augmcntation    of-practical-obedicnce     and    of-asha    [as 
honesty],     (d)  for    slie    [the    spirit  of  alert    and  practical  obedience] 
causes  the-many  [or  ^the  men',   wlio    are]  coming  to-her  to-believe, 
[and  therefore  to  prosper  and  prevail  clieered  on  by  Thy  blest  fire]'. 
The  piece,    with  its  allusions   to  the  end  held  in  view    which    was 
permanent    welfare    (strophe  1),     and    as    to    its    chief    particular, 
prosperous  agriculture  (in  strophe  3),  with  allusions    to  the  punish- 
ment   of  the  evil    with    ^vounds'     (in  4;    see  also  5),    and  finally 
(in  6)   to  the  ^two  battling'  sides,    forms    a    fitting    prelude  to  the 
remaining  chapters   of  this    Gatha,    XLVIII,  XLIX,    L,    for    these 
deal  with  a  military  crisis  as  seems  evident. 


YASNA  XLVIII. 

Anticipated  struggles    and  prayers   for    clianipions   and 
defenders. 

1.  This  chapter  divides  itself  quite  naturally;  1 — 4  belong 
together;  then  5  and  6 ;  7  seems  less  closely  connected;  then  follow 
8 — 12.  A  struggle  is  evidently  at  hand,  whether  the  same  as  that 
to  which  allusion  is  more  than  once  made,  by  incitation  as  in 
Y.  31,  18,  with  anxious  expectation  as  in  Y.  44,  15,  16,  or  as  if 
in  a  sense  of  victory  as  in  Y.  45,  1,  or  of  defeat  as  in  Y.  49,  1, 
is  difficult  or  rather  impossible,  to  determine.  But  with  the 
strophes,  or  as  we  are  more  accustomed  to  hear,  with  the  ^verses' 
10,  11,  12  in  view,  together  with  the  dispirited  Y.  49,  1,  wo  shall, 
say  at  once  that  if  this  verse  was  intended  to  be  connected  with 
them,  an  armed  struggle  had  been  expected,  whether  the  decisive 
one,  or  not,  we  need  not  say. 

The  saint,  that  is  to  say,  the  pious  adherent  to  the  holy  con- 
stitution of  the  religious  State,  whatever  may  have  been  the  residt 
of  the  immediately  preliminary  struggles,   is  encouraged  by  a  view 

of  the  end. 

2.  But  the  burdened  worshipper  craves  still  further  reassurance 
before  the  ^storms  of  battle'  come  once  more  upon  him. 

3.  For  little  as  the  assurances  of  Ahiu-a  are  valued  by  the 
heretic,  to  the  man  who  understands  the  true  relations,  wliat  Aliura 
declares  by  means  of  His  inspired  prophets,  the  announcers  of  the 
mysterious  doctrines,  this  is  of  all  things  best;  he  needs  not  ask 
as  elsewhere  (see  Y.  31,  17). 

4.  And  whoever  would  hope  for  spiritual  growth  and  purity 
must  turn  his  mind  to  that  word  of  the  Deity,  and  pursue  its 
teachings  faithfully;  and  so  at  the  last  his  fears  will  vanish  for 
his  doubts  will  disappear. 

5.  This  verse  seems  to  be  a  prayer  to  Aramaiti;  ^vhen  the 
long  struggles  shall  have  found  their  issues;    and  the  one  party  or 


—    92     — 

the  other  wins  the  day^  let  not  that  party  be  the  evil  alliance 
with  its  Monarch.  For  if  the  government  is  set  up  and  carried  on 
with  all  the  prescribed  ceremonial  and  moral  exactness  of  the  wise 
Chisti;  if  men  who  toil  for  the  sacred  Kine  and  with  the  virtue 
of  those  who  cultivate*  them^  hold  the  reins  of  power  and  can  so 
repress  the  predatory  raids  on  defenceless,  as  well  as  on  unoffend- 
ing victims,  then  no  gift  ofAhura,  since  the  tribes  became  a  nation, 
could  be  looked  upon  as  a  greater,  or  as  so  great  a  blessing,  as 
the  correct  Authority,  and  the  holy  Order  of  the  Law'. 

7.  Urging  the  armed  overthrow  of  the  spirit  of  Rapine  in 
accordance  with  the  Kine's  complaint  (Y.  29,  1),  he  exhorts  the 
armed  masses  to  energetic  and  offensive  valour. 

8.  He  then  vehemently,  although  not  rhetorically,  asks  how 
he  may  use  the  proper  prayers  to  rally  the  needed  coadjutors 
among  the  chiefs  (Y.  46,  9)  to  carry  on  the  struggle. 

9.  Again  he  utters  a  cry  for  relief  in  his  suspense,  and  of 
entreaty  for  light  as  to  the  rewards  which  did  not  concern  this 
life  for  its  own  sake  (verse  1)  merely  or  chiefly;  but  which  were 
spiritual  blessings  received  here  in  preparation  for  the  spiritual 
world. 

10.  'When'  he  asks  as  one  among  similar  questions  four 
times  repeated,  'when  shall  the  ideal  men  appear  whose  thoughtful 
plans  (Y.  46,  3)  shall  drive  hence  the  polluted  schemes  of  the 
false  priests  and  the  tyi*ants  (Y.  46,  1)?  (11)  And  Svhen  shall 
Aramaiti,  the  kindly  piety  of  home,  appear,  she  who,  like  the  earth, 
spreads  pastures  for  the  peaceful  Kine;  when  shall  she  appear  with 
holy  Khshathra  (later  well-called  an  angel  or  archangel)?,  the  per- 
sonified Authority  of  God  over  home  and  State,  without  which  an 
anarchy  as  bad  as  that  of  the  Evil  Authority  (verse  5)  might  con- 
tinue or  recur'.  And  ^who  was  the  champ  ion- chief  who  would  give 
them  peace  through  blood  (Y.  46,  4,  53,  9)'. 

11.  In  a  word  ^to  whom  as  to  the  coadjutors  of  such  a 
leader,  would  the  light  of  reason,  and  the  true  faith  come  to  in- 
spire and  to  guide  them?' 

12.  There  was  but  one  only  class  of  human  warriors  whom 
lie  would  thus  match  against  that  Demon  of  furious  Rapine  (v.  6) 
toward  whom  the  evil  on  their  part,  at  their  first  creation  rushed 
as  to  their   leader    (Y.  30,  6);    and  these  were    the  saviour  Saosh- 


—    93 


yantS;  the  vicegerents  of  the  Iramortals  upon  c.irtli,  the  roligioua 
princes  Vislitaspa,  Jamaspa,  Frasliaoslitra;  and  with  tlieni,  as  the 
greatest  among  tliem  all,  lie  wIkj  was,  witli  much  j.robability  the 
speaker,  or  composer  of  the  passage,  tliat  is  to  say,  the  Hatu 
appointed  by  Ahura  for  tlio  Kino  (Y.  29,  8)  and  for  men,  Zara- 
tlmshtra  Spitama,  elsewhere  and  later  called  with  hyperbole  the 
^ first  tiUer,  warrior,  and  priest'. 


^^ 


94    — 


YASNA  XLVIII. 


hopes  of  victory 

If    he^     with    Asha's     deeds 

shall  slay  |  the  Lie-Driij, 
When  that  once  called  deceit 

oiir  lot  2  I  shall  really  be^ 
In  deathless  life  for  saints^ 

cursed  for  faithless; 
With  blessings  this 

shall  swell, 

praise,  Lord,  to  Thee. 

suspense 
Tell     me     then.     Lord, 

what  Thou  |  so  well  perceivest 
E'er  my  war's  crises 

shall  I  fully  come  on; 
Shall  the  Law  's  ranks 

in  truth  |  smite  down  the  sinners, 
For  so  life's  crowning 

deed 

for  us  is  won! 

the  stake 

Yes,  to  the  enlightened  one 

is  that  I  best  of  doctrines 
Which  the  beneficent 

through  Asha's  |  law  hath  taught; 
Holy  he  knoweth  the 

hid  truth's  full  revealers^, 
Mazda,  Thy  servant 

through 
Good  Mind's  keen  thought. 

^  the  commander  of  the  Zarathushtrian  forces. 

^  so  stands  the  text;  and  my  emendation  (see  the  verbatim)  is  solely 
in  response  to  doubts  as  to  the  genuineness  of  such  a  too  significant  idea. 
^  see  the  word-for-word. 


-     95    — 
tlic  future  (joal. 

He  who  will  bciul  liis  mind 

on  l)oth  I  tlic  good  and  evil. 
With  Ashn's  trutli 

his  lot;  fulfilling;*  vows  •',  will  cast. 
His  soul  I  will  join 

for  aye  [  believers^  in  friendship; 
And  in  Thy  knowledge 

stand 

complete  at  last! 

incitations 

Yes,  may,  our  rulers  win!  .  .  . 

yon  tyrants,  never!  .  .  . 
With  well-planned 

tactic  deeds,  0  holy  Zeal, 
Saving  their  offspring  ^ 

to  saints,  0  thou  best  one; 
For  herds  be  work 

well  done, 

and  send  them  weal! 

For  they  will  give  ns. 

Lord,  safe  homes  and  power, 
Long  lasting  strength, 

good  men 3,  free-est  from  strife; 
For  Kine  he  grew 

with  skill  I  faultless  the  pastures 
Mazda,  in  birth 

of  all 

primeval  life! 

*i  see  the  word-for-word.  , 

2  or  'hallowing  to  [believing-]  man  the  best  thin-s  for  ^melioration  . 
i.  e.  'for  the  increase  of  all  living  values';  according  to  tradition  the 
best  things  '  after  birth '. 

3  lit  'good  mind'. 


—    96    — 


tvar 


Down  then  be  Kaicler  cast; 

against  Fury^  smite  ye! 
Ye  who  at  good  men's* 

side,  holding  would  share 
That  help  2  |  whose 

holy  bond  bindeth  the  righteous: 
For  him  |  within  Thine 

house 

that  help  I'll  bear! 

tJie  effective  i)lca 

Which  is  indeed  the  prayer 

to  bring  on  |  Thy  good  ruler, 
Which  can  Thy  blessings 

goal  I  for  us  attain?: 
How  shall  I  seek 

the  men  |  marked  out  as  helpers. 
While  I  Thy  people^s 

cause 

further  to  gain? 

suspense  (once  more) 

Aye,  shall  I  know 

if  aught  I  for  me  Ye  govern 
By  Thy  just  law 

o'er  what  |  most  doth  appal  ?^ 
Aright  for  joy  to  me 

show  good  men's*  favour; 
Let  Thy  true  prophet 

find 

how  blessings  fall! 

^  Acshraa  the  wrath-demon  of  the  raid. 

"^  or  'shelter',  or  some  similar  element  favonring  the  holj^  people. 
'  over  some  vital  interest,    or   threatening  calamity;    as  to  what  it 
may  have  been,  see  the  verbatim  and  the  commentary,  p.  577. 
*  so,  for  safety;  lit.,  'the  good  mind's'  .  .  . 


—     1)7     - 
ivho  shall  help 

Yes,  wlicn  sliall  come 

the  men  |  best  skilled  for  iictiouV 
When  drive  they  hence 

this  soil  I  of  frenzied  seer? 
With  whose  foul  rites 

the  Karp  |  murd'rous  would  rob  us, 
And  by  whose 

oracle 

tyrants  are  here? 

the  rally 

AyC;  when  shall  come 

keen  zeal  |  with  legal  Order, 
Giving  through  government 

rich  pastures,  blest  homes?; 
Who  rest  from 

blood-stained  |  infidel  wins  us?; 
To  whom  shall 

civic*  skill 

from  good  men  *  come  ? 

the  men 

Yes,   such  shall  be, 

0  Lord,  this  land's  prince-saviours, 
Who  in  Thy  people's 

Faith  I  shall  firm  abide. 
With  Asha's  rites 

fulfilled,  guarding  each  statute, 
Set  against  murder's 

raid 

stemming  its  tide! 


^^^ 


13 


—    98    — 


Y.  48.  AVord-for-word^  etc. 
1.  af  [he]  with-adjusted  [instmmentalites]  tliroiigli-[the  assis- 
tance ofj-Aslia  [as  tlie  personified  constitution  of  the  State,  or 
^as  the  attribute  of  Ahura']  shall-conquer  the-I)ruj(k)  [the  harmful 
demon  of  the  Lie^  the  genius  of  the  opposers  as  the  inverted  Asha], 
(b)  when  [those-things]  shall  be  [so  with  one  text  conjecturally 
emended]  pushed-forward,  [or  ^  shall  be  pushed  forward  with  a 
sharing';  (i  e.  ^as  our  share',  so  with  another  text)],  which  [things] 
were-decried  [as]  deceptions;  (c)  [when  they  shall  be  advanced]  in- 
deathlessncss,  [decried]  by-false-gods '-[worshippers,  advanced]  by- 
[saiutly]-men,  (c)  then  this]  shall-increase  the-fulness-of-worship 
for-Thee,  0-Ahura,    on-account-of-thie-rich-blessings    [or  ^advantages 

secured']'. 

2.  ^Tell  me,  Ahura,  what  [things]  Thou  [art]  knowing,  (b) 
before  that  what-[things  are  my]  mental  battles,  [i.  e.  mental 
crises',  (or  simply  ^before  what  are  my  battles',  the  impending 
military  collisions)]  comeupon-me:  (c)what!  shall  the  holy  [citizen], 
0-Mazda,  overcome  the  evil-godless-£oe]?;  (d)  for  this  is-known  [as] 
the-good  consummation  of-life  [or  ^of-the  people']!' 

3.  ^Yea,  to-the-one-knowing-for-himself  [is]  the-best  of-doc- 
trinal-laws  (b)  which  Ahura  the-one-establishiug-[it]-well  pronounces 
through-asha  [here  meaning  ^the  holy  ritual,  statute  and  moral 
law'],  (c)  bounteous  [with-holy-efficiency],  knowing  [and  recognis- 
ing those]    whoever    [they    may  be  who  are]  pronouncers-of-[Thy]- 

*  secret-[decrees  or   ^mysterious  doctrines'],    (d)  the-one-having-Thee, 
[i.  e.  like-Thee  and  worthy-of-Thee],   O  Mazda,  thro  ugh- the-under- 
standing  of-[one  inspired  by  Thy] -good  mind'.    It  is  not  impossible 
that  line  c  and  d  may  be  intended  as  an  oblique  allusion  to  Almra 
couched  in  the  third  person  from  excess  of  reverence  as  in  Y.  44,  1, 
which  see.    One    of  the  most  singular    of  the  curiosities  present  in 
the  Gathas  is  the  use  of  several  terms  now  to  designate  the  Deity 
and  again  His  adherent:  this  ^ Thine  equal'  is  prominent  among  them. 
4.     ^[He]    who    will-apply  |his]    mind    to-the-better  [thing],  0- 
Mazda,  and  to-the-worse,    (b)  [he   will    also    follow,    or   ^apply  his 
thought]  to-the-insight  [of  the  holy  faith] ;  (c)  his  wish  [or  Vished- 
for-ideal']   will-go-on-hand-in-hand-with  [his]    beloved    and    chosen- 
religious-professions  [meaning  either  that  '  his  intentions  will  follow 
his  professions',  or   ^his  passionate    desire   will  follow    his    beloved 


—     99     — 

fellow-disciples'),  (c)  [andj  iii-Tliine  understanding,  [i.  e.  in  the 
deeds  and  beliefs  wliicU  Thou  dost  think  to  bo  wise]  he-will-be 
[versed]  in-many-different-Avays  at-last'. 

5.  ^Let  tliose-who-exercise-good-rule  bear-rule;  let-not  evil-rulers 
rule  us;  (b)  let  the  good  rulers  rule  us  with-the-deeds  of-good- 
wisdom,  [or  ^good  skill'  (administrative,  or  even  military*)],  0-one- 
alert-of-mind  [for  devoted  action],  (c)  blessing-with-a-hallowed-blessiug 
[his]  posterity^  for-the-faithful-man,  [i.  e.  rescuing  and  cherishing 
their  best  interests],  0-best-one,  [or  'hallowing  to-man  the-bcst  (in- 
fluences tending]  to-generation^,  [i.  e.  'to  the  prospenms  birtli  of 
men*  and  live-stock'];  (d)  for-the-Cow  [meaning  ^for  tlie  sacred 
cattle-interest']  let-work-be-done;  may'st-Thou  nourish  her  to-feed 
[her;  (hardly,  as  would  seem  at  first  sight  more  natural)  ^for  food';' 
as  the  cow  was  even  then  probably  sacred]. 

6.  ^For  she  [the  typical  herd-cow;  i.  e.  the  agricultural  inter- 
est] will-give  us  prosperous-homes* :  (b)  [yea,  she-will-give  us]  con- 
tinuous strength,  [she]  the-blessed-one  of-the-good  mind  [in  tlie 
faithful  citizen,  i.  e.  ^the  blest  one  of  tlie  good  man'],  (c)  but  for- 
her  Mazda  caused  the-herbage-and-plants  to-grow  through-asha  [as 
the  regular-law  of  nature],  (d)  [He]  Ahura  in-the-generation  of-tlie- 
primeval  world-life'.  *  as  against  the  usual  savage  pIiukUt. 

7.  ^Down  let  Aeshma  [the-fury-of-the-raid]  be-put;  against 
Rema  ['the  rest(?)',  or  ^the  settling-blow  (?)  of  desolation']  smite-ye, 
(b)  [ye]  who  at-the-side-of  (apud)  the-Good-Mind  |in  the  saintly 
citizen,  i.  e.  ^by  the  side  of  the  good  man',  (c)  and  guided]  by- 
asha  [as  the-law-of-sanctity]  desire-to-sustain  the-refuge*  [or  Mioly- 
lore'  which  points  out  the  refuge]  to  whose  bond  the-bountiful, 
[i.  e.  the  ^holy']  man  [belongs];  (d)  so  foi-him  T-will-establish 
[that  bond,  or  ^refuge']  in-Tliy  house,  [or,  ^  in  Tliy  creation'  [?)], 

0-Lord'. 

8.  'Which  [is]  the-prayer  [or  (to  another  root)  *whicli  is  tlie 
wealth']  of-Thy-good  kingdom,  0-MazdaV;  (b)  whicli  of-[or  ^for'] 
the-blest-recompense  for-me,  0-AhuraV;  (c)  by-wliat  aslia  "-^  [as 
'the  holy-ritual-and-moral  regulation]  sliall-I-seek  for-Thec  [or 
'Thy'  ready-and-present]  liberal-helpers  with-faces-turned-toward-us, 

1  Some  writers  refer  this  to  the  later  spiritiinl  birth  iu  I'f'^ve"  ji 
nrettv  idea  but  sueh  advanced  hyper-spiritualism  is  not  consonant  AVith 
Src^rcumstances  when  they  are  estimated  in  a  critical  spirit. 

'-  possibly  'by  what  [prayer],  0-Aslia?  . 


—     100    — 


[i.  e.    ^open'],     (d)    stimiilating-and-incitiug  them  as-]au-iuciter    of- 
tlie  miglity-deeds  of-tlie-good  spirit'. 

9.  ^Wlieu  do-I-[or  ^may'-I]-kiiow  if  over-auglit  Ye-rule  (b); 
0-Mazda  by-aslia  [as  tlie  law  of  justice,  or  possibly  ^0-Aslia'] .... 
over-wliat  [is]  my  oppression ^  and  doubt  [or  'fear'  (?)] ;  (c,  d) 
aright  for-me  let  the-one-about-to-save  obtain  for-me  the-deliglit^ 
the-woven-word  (sic)  of  beatific-mystery  how  [in-order-that]  tlie 
blest-recompense  may-be  his'. 

10.  ^When  are  the-men  of- alert-and-prepared- intellect  coming, 
0-Mazda;  (b)  when  shall-they-be-driving  [lience]  the-impurity  of- 
this-intoxication  [of  soma  (?)  drunk  as  a  stimulus  to  worship  or 
battle,  (c)  aided]  by-whicli  fell  -[inspiration-of-] -assault  the-Karpans 
are-robbing  [us],  (d)  and  by-which  inverted-wisdom,  [i.  e.  sinister 
device  of   our    enemies]  the- evil-rulers    of-the-provinces    [now    hold 

their  sway] '. 

11.  'When,    0-Mazda    aud-Asha,    shall    the-alert-and-ready- 

mind  [as  it  exists  in  the  zealous  patriot  come]?;  [or  ^vhen,  0-M., 
shall  the  devoted  and  ready  patriot  come']  with-asha,    [i.  e.  'filled 
with  the  spirit  of  the  holy  law?'] ;  (b)  when  shall  prosperous-home- 
life  provided- witli-i»asture  come?,    [i.  e.  'when   shall   domestic  pro- 
sperity  return   tiirough    the    influence    of  heavy    crops    of  pasture- 
grass,   it  not  being  withered  by  a  scorching  drauglit,   but  aided  by 
irrigation]  by-means-of-khshathra ,     [i.    e.     Minder    the  infkiencc    of 
effective  government   control    which    may    watch    ceaselessly    these 
supreme    interests]:     (c)    who    shall-give    the-settling-blow    on-the- 
occasion-of-[tliesc]-bloody  [and  so,  cruel]   evil-[demon-woishippers?; 
or  'who  shall  give  us  rest  from  them?'   (which  amounts  practically 
to  nearly  the  same  thing)] ;  (d)  to-whom  shall  the  wise-skill  of-the- 
good  mind  [in  Thy  citizen]  come?,  [i.e.  'to  whom  shall  the  wise- 
skill  of  tlie  good  citizen  come?']  '. 

12.  'Yea,  such  shall-be  [the  princes]  of-the-provinces  about- 
to-save,  [i.  e.  the  princely  priests  who  were  both  legally  and  natur- 
ally the  protectors  of  the  people  and  the  leaders  in  all  advance 
movements],    (b)  [they]  who    follow    [Thy]  propitiating-[or  'stimu- 

'  God  is  here  said  to  rule  over  some  vital  spiritual  interest,  as  to 
what  it  precisely  was,  see  Gathas,  page  298  and  Commentary  p.  oTf). 

2  tlie  word  rendered  'delight  may  be  in  the  nominal  rather  than 
in  the  verbal  form;  'may  I  justly  delight  in  the  word  of  beatific 
mystery',  which  of  course  amounts  practically  to  the  same  thing. 


—     101     ~ 


lating'J-worship  witli-a-good  mind,  [i.  e.  Svitli  fav.,iirin<;  enthusiasm', 
(or  possibly  it  may  mean  'in  coiiipai.y  with  the  faithful  citizen', 
nhe  good  man  inspired  by  the  good  mind')J,  (c)  with-actions  [done] 
in-accordance-with-asha  [as  the  lioly  law  of  Thy  ritual,  .l<K'trinal 
and  civil  statutes];  (d)  for  these,  O-Mazda,  [are]  establisli.-d  [as] 
those-who-deliver-the-opposiug-shock  for-AOshma,  [i.  e.  Mbr  resist- 
ing the  furious  incursions  of  border  warfare]  '. 


YASNA  XLIX. 

Reverses  and  hopes;  honour  to  Frashaoshtra  and  other 

chiefs. 

The  chapter  divides  itself  naturally  into  sections  1 — 5,  G — 11. 
Verse  12,  belongs  with  chapter  L.  One  of  the  struggles  in  the  holy 
war  seems  to  have  gone  against  the  party  of  Asha.  I  say  ^one  of 
the  struggles',  for,  from  the  account  of  a  reverse  which  we  have 
here,  and  from  that  of  a  success  which  meets  us  in  chapter  XLV,  1, 
and  again  from  reverses  in  Y.  XLVI,  1,  2,  etc.,  we  naturally  con- 
clude that  the  ^ Cause'  saw  many  vicissitudes,  in  which  the  last 
Gatha  still  leaves  us.  Whether  Y.  XLV,  1  records  a  victory  wiiich 
was  subsequent  to  the  reverse  before  us,  referring  to  a  battle  also 
alluded  to  in  Y.  XLIV,  13,  14,  and  by  anticii)ation  in  Y.  XXXI, 
can  never  be  decided :  the  order  of  the  statements  in  the  sequence 
of  our  present  Mss.  has  little,  if  any  thing,  to  do  with  the  possible 
order  of  the  events. 

1.  A  border  chief,  Bendva  by  name,  had  proved  himself  too 
formidable  (mazis/aO)  for  the  moment,  and  the  holy  Faith  knows 
how  to  beg  for  vengeance  on  the  armed  IJruj-worsliipper.  The 
weapons  of  Ahura  wen'-  not  spiritual  only  any  more  than  those  of 
Israel  were,  or  those  of  Mohammed.  The  death  of  an  armed  reli- 
gious enemy  was  devoutly  to  be  desired  for  every  moral  and 
political,  as  well  as  for  every  personal  reason. 

2.  For  judicial  as  avoII  as  i)riestly  decisions  liung  on  the 
issue.  This  Bendva  had  also  his  adherents  and  a  regular  system; 
and  they  were  in  full  and  active  operation.  This  was  also  beyond 
a  doubt  a  rival  and  settled  system,  and  not  merely  an  upstart  and 
insurrectionary  one.  It  had  caused  the  true  prophet  many  an  liour 
of  thought  as  well  as  of  anger;  its  functionaries  gave  him  ^ pause' 
{mdnayeitt).  Falsity  in  religion  was  as  ever  his  opportunity,  arid 
invective  follows.  ^Tlie  priestly  Judge  who  served  the  Druj 
worshippers  was    himself  a  cheat.       The   holy  Order    was    his   foe. 


—     103     - 

and  not  his  helper';  and  ^  ho  did  not  coiitributo  at  all  t(.  tlie  s|)n>ad 
of  piety  as  the'  Zoroastrians  understood  it,  nor  indeed  really  in 
another  sense  for  tlie  reason  that  he  cveu  repudiated  the  source  of 
pious  wisdom  which  is  'holy  counsel'. 

3.  But  however  the  evil  representatives  of  tlie  opj.osin;:  i)arty 
might  resort  to  subterfuge  and  strategy,  the  opposing  powers  thrin- 
selvesj  the  spirit  of  the  Law  on  the  one  side,  aud  the  power  of 
the  Lie-deuion  on  the  otlier,  were  planted  in  tlie  opposing  systems 
with  dualistic  clearness,  to  benefit  or  injure;  there  was  no  c(»ni- 
promise  as  doubtless  the  Druj  party  may  have  wished.  Aud  so 
the  poet  cries  once  more  for  the  divine  Benevolence  to  be  his 
guardian.  Or  perhaps  he  may  have  intended  a  particular  cliief  who 
represented  the  'good  mind  in  the  litdy  community',  while  at  the 
same  time  he  swept  the  entire  throng  and  company  wlio  adliered 
to  the  Lie-demon  with    his    interdict    away   from   liis  consideration. 

4.  He  declares  them  to  be  closely  allied  to  the  Daova-worsliip- 
pers ;  or  else  he  puts  tlieir  worsliip  of  the  DaOvas  in  the  place  of 
climax  as  their  higliest  offence,  not  failing  to  point  out  wliat  should 
conciliate  sympathy  witli  him  forever,  which  was  tliat  he  considered 
those  who  opposed  and  brought  on  tlie  Darva-demons  to  be  tlie 
devotees  of  Rapine  aeshmeni  var(e)den,  and  that  lie  was  licart  aud 
soul  devoted  to  the  suppression  of  this  murderous  violence,  which 
was  inleed,  and  in  those  regions  unfortunately  still  continues  to 
some  extent  to  be,  a  prevailing  if  not  an  universal  sin.  By  this 
these  daeva- worshippers  gained  a  stolen  livelihood,  and  spent  their 
ill-got  treasure  in  idle  waste  {J^shiiyasu  afsJuiyuuto). 

5.  But  he  Avho  defended  the  holy  Daena  was  as  meat  and 
drink  to  the  people,  Avise  and  faithful,  as  a  settled  citizen,  and 
trained  in  the  traditions  of  the  holy  State. 

6.  He  therefore  prays  once  more  for  right  discernment  as  iu 
hoAV  he  may  propagate  the  Faith. 

7.  And  he  calls  on  the  steady  citizen  to  listen,  beseeching 
God  Himself  to  lend  an  ear,  and  to  tell  him  who  the  faithful 
prince  or  peer,  or  villager  might  be  who  might  take  i\\Q  lead  as 
guardian  in  giving  forth  (see  srdmyacmd  in  0)  that  holy  Daena 
with  its  praise  and  its  command  to  the  masses  who  awaited  it. 

8.  But  he  asks  the  question  as  if  only  to  give  emphasis  to 
his  own  nomination  of  a  chief,  a  venerated  friend ;  Frashaoshtra  is 
the  man.    He  is  the  one  fitted  for  the  hearing;  apt  to  be  renowned 


-     104    — 

and  to  make  his  office  wiflely  known  as  an  effective  institution; 
and  he  begs  that  they  both,  Frashaoshtra  and  himself,  may  be  per- 
manently prominent  in  that  holy  Realm  which  was  to  counteract 
that  depraved  policy  the  defenders  of  which  had  for  the  moment 
gained  the  upper  hand  (see  verses  1  and  2). 

9.  But  the  case  is  in  so  far  uncertain  that  he  cries  for  help 
once  more  to  the  ideal  citizen,  himself  fearing  that  he  may  yet  be 
induced  to  share  the  power  with  the  heretic;  and  he  still  declares 
that  men's  souls  may  reach  the  reward  of  priority  only  through 
the  holy  system  of  Ahura^  and  under  the  rulers  of  His  choice. 

10.  He  therefore  confides  the  result  to  God  and  with  it  his 
dependents,  those  yet  living  and  some  who  were  no  longer  there. 
And  his  thoughts  being  turned  to  Heaven  (11)  revert  as  if  by  anti- 
thesis (the  key-note  of  the  Daena)  to  future  retribution;  tliose 
who  may  be  wavering,  half-inclined  to  adhere  to  the  opposing 
party  (verse  9)  are  warned  in  words  of  peculiar  meaning;  ^they 
who  choose  the  evil  sovereign  the  dushsasti,  as  in  Y.  XXXII, 
9,  or  as  the  sdstdrs  of  Y.  XLVI,  1,  shall  not  go  forward 
with  the  saints  to  the  Chinvat  Bridge  (Y.  46,  10),  nor  shall  they 
be  met  by  their  consciences  under  pleasing  images  (Yt.  22),  nor 
later  by  the  souls  of  saints  who  had  gone  before,  but  the  wicked 
dead  shall  meet  them  in  tlie  Home-of-lies  with  poisoned  food  and 
sneering  words ;  and  this  shall  be  their  self  inflicted  punishment. 


—     105    — 


YASNA  XLIX. 


defeat 


Befidva  hath  gained  .  . ! 

he  ever  |  yet  the  strongest  .  . .; 
The  ruthless  1  now 

with  rites  |  to  peace  I  call ; 
Come,  Lord;  with  gift 

of  good 

to  heal  my  sorrow; 
With  good  men 2  gain 

for  me 

that  Bendva's  fall! 

the  victor  ivorthless 

BeiidvaVs  'curst  Resident* 

retarding;  still  would  foil  me ; 
Faithless,  from  Asha's  host 

reaps  he  |  alone  the  sword; 
No  prospering  zeal 

he  plans 

for  this  our  nation 
Nor  counsels  with 

Thy 

good  men^,  Lord. 


^  probably  the  Mazrla- worshippers  disaffected    owiug-   to    tlic  dis 
aster;  ep.  y.  46,  1  where  none  would  lielp  him. 
"^  lit  '  with  good  mind ' ; 

3  i.  e.  'with  our  citizens'  in  whom  the  good  mind  lives'. 

14 


—     106     — 

the  Faith  is  still  our  stay 

But  for  our  Faith 

Thy  law  \  stands  firmly  founded; 
For  his  false  creed 

the  Lie  |  demon  of  war! 
Yes^  Thy  good  people's 

true 

shelter  I'll  hold  by; 
Allies  of  I  infidels 

ever  abhor! 


the  foe's  fell  creed 

They  who  with  madness 
urge 

on  Raid  and  Wasting^ 
With  their  loud^  tongues 
would  shout 

rushing  to  thieve^ 
Who  pray  with  devil's 

riteS;  with  Asha's  never; 
These  the  fiends  help 
with  what 

foul  sinners  believe! 


the  truer  hope 

But  he  is  blessing, 

Lord,  and  he  our  riches, 
Who  guards  our  holy  Faith 

with  I  good  men's*  hand: 


^  'with  'their  own'  tongues';    'their  own'  probably  having  some 
such  force. 


—     107     — 

Each  willing  -saiut 
hath  thus 

Asha  enfranchised 
With  all  who  in  Thy 
Realm 

loyal  shall  stand. 


ivliich  is  the  rightful  law? 

This  I  beseech  of  You 

and  Asha  tell  nie, 
What  in  Thy  wisdom 

lies  I  make  fully  known; 
Aright  to  judge 

I  seek 

how  this  to  utter, 
That  holy  law^ 

which  guides 
ever  Your  own. 


loho  shall  reorganise? 

Let  then  these  words 

be  heard; 

heeded  by  good  men  2; 
Hear  ThoU;  Ahura, 

too  1  their  holy  sound; 
^^WhO;  prince  allied, 

or  who  1  native,  with  offerings, 
Who  for  the  people 

Thy 

praises  shall  found"? 


>  in  spite  of  the  reverse.     -  lit.  'by  the  good  mind'. 


—    108    — 

our  princess  still  the  men 

T'is  Frashaoslitra ;  — 

thon  grant  him  that  power^ 
Headship  of  ritual 

with  I  statutes'  command ; 
Make  us  first  princes 

in 

ministration^ 
Foremost  forever, 

and 

ruling  the  land! 

no  traitor's  compromise 

Hear  he  the  law  then 

as  prince  ]  fit  to  lead  us ; 
Let  no  true  saint 

hold  his  I  rule  with  the  knave; 
Souls  should  unite 

in  best 

recompense  only 
With  Jamasp  so  blended 

is  Vishtasp  the  brave! 

the  end  confided 

These  lay  I  safest,  Lord, 

in  Thy  protection 
Men  who  are  holy 

here,  souls  passed  from  sight; 
Self-humbling  praise 
I'll  yield 

with  full  devotion. 
With  wisest  ruling 
and 

with  deathless*  might. 


—     109     - 

revenge 

But  evil  kings 

to  meet  pilars,   marfiictorS; 
Men  believing  Falsehood's 

creed,  minds  filled  with  gall 
With  poisoned  food, 

to  meet 

lost  souls  are  coming, 
In  the  Lie's  hell 

at  last 

their  bodies  fall! 

ivhat  help  ^ 

What  help  hast  Thou 

then  for  hiin 
who  calls  through  Asha? 
For  Zarathushtra  what 

with  good  mind's  quest 
This  ask  I,  Mazda,  Lord, 

with  praises  praying 
What  in  Your 

holy  might 

lives  as  the  best! 


^  see  the  first  strophe  of  Yasua  L. 


-j*5y?^ 


no   — 


Y.  49.     Word-for-word,  with  explanatory  glosses. 

1.  ^Yes^  Bendva  [the  polhited  chief  of  our  dread  enemies] 
hath  ever  fought  with-me^    [he]  the-greatest  [of  us  two^  the  victor; 

(b)  he  hath  fought  as  ^the  greatest^  with  me]  who  [am  now]  endeavour- 
ing-to-win-over  the  evil-intentioned  [disaffected  maz da- worshippers] 
with-asha  [here  meaning  ^with  the  holy-rites  and  with  the  just 
honesty  which  they  express']:  (c)  come  with-the-gift  of-good;  to-me 
[are]  sorrows ;  [or  '  come  to  my  sorrows  (to  heal  them) '.  Or  again, 
but  with  another  reading  (NB),  ^come^  rejoice  me'];  (d)  through 
Thy  good  mind  [inspiring  our  heroic  forces],  obtain  [for  me^  or 
^impart  to  me'   (sic)]  his  [the  Bendva's]  destruction'. 

2.  (a,  b)  ^Yea;  the-evil  administrator  of-this-Bendva  [the 
polluted]  causes-me-to-stop-[or  ^-ponder',  he]  the-deceiver  due-to- 
receive-harm-and-wounds*     from  -  [the    executors    of    tlie]-holy-law ; 

(c)  he-has  not  maintained  the-holy*  spirit-of-devotion  for-this  land, 

(d)  nor-has-he-consulted  with-the-good-mind,  0-Lord  [meaning  ^  with 
the  good  mind  in  the  holy  people',  Svith  our  loyal  and  faithful 
party']'. 

3.  (a,  b)  ^And-so  for-this  [our]  religious-cause,  0-Mazda, 
asha  [as  Thy  holy  church  is]  established  to-profit,  [i.  e.  'to-be-the- 
source  of-our-salvation  and-prosperity'],  for-the-[evil]-administrator, 
[the  satrap  'till  this  evil  time  is  over,  the  system  of]  the-Demon- 
of-deceitful-harm  [the  inverted  asha,  is  set]  to-do-[us]-hurt ,  (c) 
therefore  I  -  will-seek-for-myself  the-protecting-chieftainship  of-the- 
good-Mind  [Thine  angel  of  benevolence  in  our  now  defeated  army] ; 
(d)  all  the-allies  of-the-evil-[foe]  I-abjure-for-myself '. 

4.  ^  [They  I  who  with-perverted-understanding,  [i.  e.  Svitli 
mistaken  calculations']  will-increase  Aeshma  [the  Fury-of-the-border- 
raid]  and  the-stillness  [of  desolation  (?)]  (b)  by-their-own  tongues, 
[they]  abandoning-all-honest-cattle-toil  among-the-toiling-cattle-herd- 
ers,  (c)  whose  darling-wish  [is]  not  [to  work]  with-good-doers-of- 
deeds,  [but]  with-doers-of-evil-deeds ;  (d)  these  [are  they  who]  will- 
establish  the-demon-gods  by-what^  [is]  the-[pervertedJ-religious- 
system  of-our-evil  [-foes]'. 

5.  'But  he,  0-Mazda,  [is  our]  abundance  and  prosperity, 
[i.  e.  'he  is  the  one  who    by    means  of  his  teaching  induces  abun- 


—   Ill   — 

dance]  who  lias-pro tectingly-ruled  |our|  Kclij^ious-iusiglit  [tlic  hu\y 
Faith]  witli-the-good  mind;  (c)  cvcry-nian  of-the-alert-dcn-otod-niind 
[is]  a-good-citizen  through-|tlie  inspiration  of  the  li(dy]-huv,  (dj  aiid- 
togethcr-with-all  within-Thy  kingdom^  0-Almra ;  |  or  '  witli  the,  lielp 
of  all  other  instrumentalities  within  Thy  Kingdom '  | '. 

6.  ^ Forth  verily  I  beseech  Yoii^  0-Mnzda:  and  Asha  |Tliy 
holy  law]  tells  me,  [i.  e.  ^delivers  to  mo'  the  answer'  [or  ^let 
it  (?)  tell  me']  (b)  what-[things  are]  in-the-thoiight  of-Your-uudcr- 
standing,  (c)  aright  to-distinguish  how  we-should-cause  thosc-|  truths] 
to-be-[Avidely]-heard  [in  these  our  days  of  calamity |,  (d)  that-reli- 
gions-insight,  [i.  e.  ^the  holy  Faith' |  which  [is  that]  of-tlie-one- 
who-posseses-Yon',   [i.  e.  of  Your  servant],  0-Ahura'. 

7.  ^This-also,  0-Mazda,  let-him-hear  [who  is  endowed]  with- 
Thy]-good-mind;  (b)  let-him-hear  [as  endowed)  with-[Thy]-holy- 
Law;  [and]  do-Thon-give-ear,  0-Ahura;  (c)  ^who  [as]  an-ally; 
who  [as]  kinsman  [of-the-blood-royal]  will-there-be,  with-his-offor- 
ings  [or  ^arrangements']  (d)  who  for-the-stall  [or  ^'il]age']-workraau 
shall-establish  a-good-[system  of  [-worship  [toward]  Thee]'. 

8.  (a,  b)  '  To-Frashaoshtra  may'st-Thou-give  the-most-benc- 
ficent-and-friendly  protecting-headship*  of  asha  [as  embodied  in 
the  holy  community] ;  that  I-beseech  of-Thee,  0  Mazda  Aliura. 
(c)  [for  him]  and-for-me  [also",  that  headship]  which  [ought  to 
be]  in-Thy-good  Kingdom;  (d)  for- all-duration  may-we-be  most- 
beloved*  [or  ^  foremost ']' 1. 

9.  'Let  this  cattle-prince  fashioned  [or  'destined']  to-lead- 
us-to-prosperity  hear  [then]  the-proclamatious-[of-Thy  law] ;  (b)  let- 
not  the-truth-speaker  [of-our-holy-creed  be]  exercising  a-protecting- 
authority  in-common-with-the-evil  [foe],  (c)  since  souls  should-unite 
in-the-best  reward;  (d)  through-the-lioly-law  [tlie  two  are]  two- 
united-ones,    the-heroic-one  [united]  with-JamSspa'. 

10.  'And-this  [result]  I-will-lay,  0-lMazda,  in-Thy  protection, 
(b)  the-good-minded-[man]  and-the-soids  of-the-saints.  (c)  and-self- 
humbling-praise  [I-wiU-render  to  Thee]  whereby  the-alert-devoted- 
ness-of-the-mind  [is  produced]  and-[sacred]-plenty,  (d)  togethcr- 
Avith  mentally-engendered  (?)  government  and  with-undying2  power2'. 

11.  (a,  b,  c).    But  the-souls  [of-the-wicked]  are-coming  with- 

1  It  is  very  possible  that  this  may  refer  to  the  Kingdom  in  heaven; 
but  the  earthly  one  was  its  prototype  and  commencement. 

-  As  to  this  last  obscure  line,  see  Comui.  p.  683,  also  Dictionary. 


—     112    — 

evil-food  against  [that  is  to-say  ^to  meet']  the -wicked  evil- 
kings  of-evil-deeds,  of- evil- words,  and  of- evil-thoughts;  (d)  in  the 
abode  of-the-harmful-demon-of-the-lie  veritable  [or  ^ truly']  shall-be 
[their]  abodes,  [or  ^ their  bodies']'. 

12.  ^What  of-help  [is  there  then]  to-Thee  for-the-one-in- 
voking  through-asha  [as  Hhe  holy  ritual  order'],  (b)  for-Zara- 
thushtra?;  what  to-Thec  [is  the  help  for  the  one  invoking]  with- 
the-good-mind  [in-the  sympathetic  community?;  (c)  I]  who  will- 
endear-myself  to-You  [in-worship]  with-praises,  (d)  [am]  beseeching- 
for  such-a[-thing],  as  in-Your-possession^  [is]  the  best'. 

^  or,  'in-accordance-with-Your-selection';  for  alternatives,  which 
do  not  materially  alter  what  we  most  value,  see  Gathas  pp.  322,  585; 
also  Dictionary  for  all  words  beginning  with  vowels. 


-■^^^ 


YASNA  L. 

This  piece  from  Y.  WAX,  12  to  Y.  L,  1-5  joius  on  well 
with  Y.  XLIX,  althouo-li  the  tone  is  bri-hter.  As  the  composer 
begins  with  questions  in  V.  XLVIIl,  8-11,  after  tlie  prosp.-ctive 
prayers  of  Y.  XLVIIl,  1—7,  in  whicli  he  looks  forNVMi-d  I.,  a  crisis 
in  the  armed  sfcrup:g]e,  so  now,  after  the  hostile  cliief  lias  ^nt  the 
upper  hand  he  cries  out  once  more  witli  iuterrojcatives,  utterin'- 
the  questions,   not  of  curiosity  but  of  mournful  devotion. 

^The  storm  Jias  broken  over  us'  so  lie  would  seem  to  sav 
^and  I  have  prayed  for  grace  to  know  how  we  may  administer 
(Y.  XLIV,  9)  the  all-powerful  means  of  help,  the  Daena,  in  wiiich 
Thy  holy  law  is  established  (Y.  XLIX,  3);  1  have  cried  to  Thee 
for  chief  and  peer  (verse  7),  naming  FrasliMoslitrn,  Jamasj.a,  .ind 
the  Yahin;  and  now  while  I  invoke  You,  praying  for  wlnit  in 
Your  expressed  selection  is  the  best  (Y.  XXVIII,  10:  Y.  XLIV,  lU) 
I  would  more  than  ever  declare  tliat  I  have  no  other  hel])  tiian 
Thee  (or  You)  and  Thy  saving  Law'. 

2.  And  he  asks  once  more  to  know  how  he  who  seeks  (o 
further  the  sacred  herds,  as  the  emblem  of  the  moral  thrift  of  the 
provinces,  should  proceed  in  his  allotted  work, 

3.  Answering  his  own  question,  he  says  that  it  is  hy  'ad- 
vance nj)on  the  enemy'.  lie  declares  the  heroic  settler  \s  h(»  pushes 
the  holy  system  to  the  utmost  verge  of  the  sacred  territory,  or 
still  further,  to  be  the  man  ^to  gain  the  Kiue'  for  the  seeking 
prophet. 

4.  But  in  the  midst  of  struggles  he  anticipates  Garodman 
(i.  e.  Heaven)  with  its  praises. 

5.  For  they  were  aU  prepared  for  both  worship  and  work, 
since  God  had  approached  to  aid  Ilis  prophet  encouraging  his  dis- 
couraged spirit. 

6.  Here  Vishtaspa  is  represented  as  intervening,  and  he  ad- 
dresses Ahura,  but  speaks  toward*  Zarathushtra,    exhortiuc:  him  to 

15 


—    114    — 

continue  on  in  his  work  of  propagation  undismayed  by  threatening 
circumstances. 

7.  And  with  Zarathushtra  he  would  re-engage  the  other 
powerful  helpers  whom  he  would  yoke-on  as  ^steeds'  to  gain 
God's    praise   in   heaven    by   passing   over   every   ^bridge'    of  trial 

safely. 

8.  Having  heard  from  Zarathushtra  his  metric  words,  he  will 
approach  with  them  to  pray  and,  as  in  Y.  28,  2,  3,  ^with  hands 
uplifted'  in  homage  and  with  vigour. 

9.  And  he  looks  to  attain  the  object  of  this  prayers  by 
religious  self-control,    and  faithful  action. 

10.  His  efforts  vie  with  the  heavenly  bodies  in  their  praise 
of  God. 

11.  Therefore  he  will  persevere,  and  he  beseeches  that 
Ahura,  the  life-giver,  may  help-on  the  all-engrossing  Cause. 


^^^ 


—   llf)   -^ 

YASNA  L. 

Asha  the  only  hope 

Aye,  doth  my  soul 

obtain  |  a  real  defender?; 
For  self  and  flock 

can  I  I  a  saviour  find 
Other  than  Holiness  ^ 

or  Thee,  Ahura, 
Invoked,  desired 

one,  or 

Thy  Best  Mind  ^  I 

and  so  the  way 

How  then  shall  he 
the  Kine 
joyous  be  seeking 
Who  seeks  them 
rich  in  fields 

with  pastures?  -how? 
-Just  living  lands 
-'tis  thus- 

in  years  of  glory; 
-known  holy  homes ;- 
oh,  this 

gift  I  give  us  now! 

the  needed  frontier  guard 

Aye,  Mazda,  his 
shall  be 

through  holy  justice 
That  herd  |  marked 
his  indeed 

with  legal  sign, 

*  Asha.       ^  This  strophe  reall)^  belongs  with  Y.  XLIX,  12. 


—     116     — 

Who  with  the  force 
of  true 

zeal  is  still  farming 
Lands  closest  pressing 
yon 

infidel's  line! 


liaises  ''till  Heaven. 

So  will  I  sacrifice 

with  I  praiser's  chanting 
And  truth  of  rite 
'mid  Thy 

best-minded  throng, 
With  sovereign  pow'r 
which  guards 

that  pleader's  pathway, 
'Till  I  on  high 
shall  hear 

Thy  praiser's  song! 


ready 

Aye,  ready  stand  I 
for 

Y6ur  call,  Ahura, 
Since  to  Your  prophet  -  priest 

Ye  kindly  speed 
With  open  help 
of  hand, 

seen  too  of  all  men; 
To  glorious  welfare 
may 

that  prophet  lead! 


-     117 


the  herald  of  the  Cause 

Who  lifts  his  voice 

within  I  Thy  maiithra,  Mazdn^ 
He  Zarathushtra^ 

friend  |  in  deed  and  speech, 
Founder  of  oral 

law,  guarding-  the  people, 
My  statutes 

may  he  yet 

faithfully  teach. 


the  steeds  of  holy  song 

Thus  Yours  yoke  on 
the  span 

eager  and  swiftest 
Storming  the  Bridge- 
-way  where 

last  vows  are  paid, 
Your  mighty  steeds 
yoke  on! 

with  skill  and  order, 
With  these  drive 
here  to  us; 

be  Yh  mine  aid! 


\the  earnest  prayer 

Yes,  I  would  circle 

You  I  with  praises,   Mazda, 
With  hands  lift  high 

and  chants 

from  Asha's  tome, 


—     118    — 

Witli  ritual  truths  and  gift 
of  off'rer's  homage 

And  with  Thy  saints' 
inspired 

skill  would  I  come! 


With  these  Your  offerings 
then 

ril  near  You^  Mazda, 
With  deeds  and  rites 
by  men 

of  Good  Mind  done; 
As  o'er  my  prize 
I  strive 

gaining  possession. 
May  its  sought 
recompense 

at  last  be  won! 


GocFs  praise  the  highest  end 

Deeds  that  I  do,  0  Lord, 
and  deeds 
still  further; 
And  what  to 

believing  eye 

shone  bright  of  yore, 
Stars,  suns,  auroras 
too, 

each  day's  light-bearers 
In  praise  of  You 
are  all 

through  Asha's  lore! 


—     119 


ardour 


Aye,  praiser  named;  — 
may  I 

indeed  so  be  it! 
While  with  Thy  ritual 
law 

I  raise  my  song; 
Thy  people's  stay, 
give  help 

with  good  men  working 
Be  truths  through  grace 
advanced 

which  most  help  on! 


^^e^ 


120    — 


Y.  50.     Word-for-word,  with  parjiphrases,  etc» 

1.  What  doth  my  soul  obtain  of-any  lielp  (b)  who  (or  ^what 
person'  is]  found  [as]  a-inan  defender  of-my  herd  (c)  other  thau- 
Asha  [as  tlie  personification  of  the  lioly  State]  and-TJiee,  ()-Mazda 
Ahura^  (d)  0-[-Thou-]-awakener-of-desire?^;  0-invokcd-[one,  or 
^ other']  tliaii-Your-best  mind'.  By  an  alternative  liere  moral  theoloo-y 
loses  a  strengthening  adjective.  ^Awakener  of  desire',  may  be 
replaced  by  a  mere  verb  of  emphasis  'tell  ye  me'.  Some  regard 
the  word  here  as  merely  meaning  ^verily'.  The  rest  of  the  strophe 
is  undisputed,  and  the  meaning  is  not  only  clear,  but  affecting; 
a  rare  remnant,  wlien  we  remember  its  early  date  and  the  circum- 
stances under  which  it  was  uttered. 

2.  'How,  0-Mazda,  may-he  the-joy-creating  Cow  be-seeking 
(b)  who  may-seek-for  her,  [that  is  to  say  'who  may  desire  to  have 
her']  provided-with-pastures  for-this  land?  (c,  d)  [The  answer  is  this] 
'settlements  openly-manifest,  [i.e.  beyond  all  question,  i.e.  'settle- 
ments most-obviously']  living-aright  in-accorda.nce-with-tlie-holy- 
law  in-tlie-many  [recurring]  sun-splendours**'^,  [these  arc  tlie  objects 
to  be  aimed-at  for  the  idtimate  acquisition  of  pastoral  wealtli, 
i.  e.  for  'the  gaining  of  the  Cow'];  give-Thou  [as]  a  gift  [these 
as  values]   to-be-acquired  by-me!'     ***  or  'among  sun-splendid  men'. 

3.  '  So-in-any-way  for  tliis  [man]  may-therc-be,  0-Mazda, 
by-tlie-instrumentality-of-the-holy-law  (b)  [that  herd]  which  for-him 
one-has-designated  by-the-government  [of  the  holy  State]  and  by- 
the-Good  mind,  [or  'opinion'  in  the  community;  'for  this  man  may 
this  be']  (c)  who  [as]  an-liero,  [or  simply  'which  man']  may-in- 
crease-for-himself  through-the-mighty-influence  of-  the -blest -recom- 
pense [which  may  both  incite  him  and  assist  liim,  the  fertility, 
produce,  and  extent  of  the  farm]  which  the-evil-unbelieving  [enemy] 
shares  [or  'claims'  as]  the-next  [farm  to  his  own';  i.  c.  'who 
pushes  out  to  the  very  border-land  and  farms  his  acres  in  the  very 
face  of  the  foe']'. 

4.  'So  will-I- worship  You,  praising,  0-Mazda  Aliura,  (b)  ever 
with-asha  [as  the  holy  ritual    of  the    ceremonal  law],  and- with- the- 

1  but  line  (d)  miglit  be  read;  'who  .  .  .  other  than  Asha  and 
You  [is  found],  tell-Yc  me  .  .  .,  0  invoked  ones'. 


—   121   — 

best  mind  [in  the  nssembled  throngs  of  Tliy  congrogjitionl  in-accor- 
d{inco-with-the-[holy]-government  by-wliicli  [reguhitionj  tlic  siij»|.li- 
cator  stands  [cheered  and  fortified''']  upon-tho-pathway ;  [yeaj,  1- 
shall-liear  the-openly-ac(j^uiescing  liberal-coadjutors^  in-the-Abodo- 
of-Song,   [that  is  to  say,  in  heaven']. 

5.  ^For  I-have-aroused-myself-to-readiness'^  by-,  |or  •dii  ac- 
count of]  You,  O-Mazda  Ahura  [and]  through-the-infbience-of- 
Your-] holy-law,  (b)  since  for-Your-prophet-hynin-recitcr  Ye-como- 
hither-in-propitious-grace  (c)  on-account-of-[i.  e.  ^for  the  purpose 
of  affording'] -op enly-seen-and-manifest  help  (d)  froui-hand-sent-on 
by-which  [help]  he  [Thine  hymning  prophet]  may-establish  us  in- 
glorious-welfare '. 

6.  ^Wlio  [as]-a-manthra-speaker  [of  holy  verse]  lifts  [liis] 
voice,  0-Mazda,  (b)  a-holy-friend  through-asha-[as  the  ritual  aud 
moral  laAv]  and-through-self-humbling-praise,  (c)  a-deliverer  [or 
'giver']  [giving]  direction  of-the-understanding  and-in-the- tongue 
for-the  land;  (d)  my  statutes  [of  legal  regulation]  may-he-enounce 
[animated]  by-   [Thy]-good  mind  [inspired  within  his  soul] '. 

7.  'Yea,  Your  ardent  fleet  [steeds]  do-Thou^-yoke-on,  (b) 
gaining  the-bridge-passes  of-Your-worship,  [the  highest  crises  in  the 
religious  advance  of  Your  holy  people],  (c)  0-Mazda,  [yea,  yoke- 
on  Your]  mighty-ones  tlirough-asha  [as  'the  holy  ritual  and  moral 
law']  and  through  the-good  mind  [in  Thy  faithful  saint]  (d)  with- 
which  [holy  powers,  'fleet  steeds'  of  Your  attributes]  may-Ye-drivo- 
on,  be-Ye  for-my-help '. 

8.  'With  Your  metric- feet  which  [are]  heard- widely-forth, 
[and-renowned  as  the  hymns]  of-holy-adoration  "^  (b)  I-will-enconi- 
pass  You,  0-Mazda,  with-uplifted-hands,  (c)  yea,  You  with-asha 
[as  the  holy  ritual  of  Thy  Law  and]  with-the-self-humbliug-praiso 
of-the-liberal-oiTerer  [of  princely  gifts],  (d)  yea,  You  [will  I  en- 
compass] with-the-good-virtue  [or  'intelligence']  of-the-good  mind 
[inspired  by  Your  own  attribute  within  uiy  soul] '.    *'  see  (I.  pp.  334,  oOl. 

1  that  is  to  say,  'I  will  liear  the  vocal  worship  of  our  open  and 
unconcealed  partisans,    of  those  whose    help    is   not    teeble   and   scarce 

known    but  80  pronounced  as  to  be  well-known  •        ,        ^,         .,  , 

kno^n,  but  8     1  ^^^,^_f^„„    .^    ,,^^,  ^   ,,,t|„.r   thnn    the  wrb- 

form   b'ut  the  result  of  the  expressious  is  not  unu-h  affecte,!  whichever 

--^r/,'';,%*he-'''nm  yoke-on':   'do  Thou  yoke-on'   wouU.   mean 
'do  Thou  iusplie  me  to  yoke-on  'ritual  steeds'  of  lioly  son-  . 

16 


—     122     — 


9.  ^With- these  Your  Yasnas  praising  You  I-will-come-to-meet 
[You],  (b)  0-Mazda  with-asha  as  [tlie  ritual  of  the  holy  law  accom- 
panied   aud    assisted]    by-the-deeds    of-the-good    mind    [within  Thy 
saints],    (c)  when  I-rule-at-will  iu-possessiou  of-my-blest-prize ;    (d) 
thus    earnestly-seeking    the-reward   of-the-beneficent-man   may-I-be- 

come  [its]-recipient '. 

10.  ^Thus  what-deeds  I-may-have-done  and  what-things  on- 
account-of-these,  [or  ^related  to  these],  (b)  and  what-things  shine- 
bright  in  [or  ^to']  the-eye  on-account-of-the-good  mind  [in  the 
faithful  disciple,  who  sees  their  creator  in  them  (?)],  (c)  stars,  suns, 
the  aurora,  eulightener  [or  ^increaser']  of-the-days,  (d)  [are]  for- 
Your  praise,  0-Mazda  Ahura,  through-asha  [as  the  holy  order  of 
the  universal  law  of  nature,  conscience  and  the  ritual]'. 

11.  ^Yea,  Your  praiser  may-I-call-myself,  aud-may-I-be  [such], 
0-Mazda,  (b)  as-much-as  through- [the  help  of]-asha  [as  the  holy 
Archangel  of  the  law]  I-may-be-able,  and-I-may-have-the-power; - 
(c)  let  the-creator  of-the-world  help  together-with-the-good-mind  [as 
the  Archangel  of  His  benevolence];  (d)  through-[Thy]-veritable 
will-of-grace  let-that-be-done**i  which  [is]  most-promotive  [of  the 
Cause] '.    **i  see  Gathas,  pp.  340,  593. 


YASNA  XXXI. 

The  progress  and  struggles  of  the  Cause. 

As  everywhere,  so  here,  and  as  a  matter  of  course,  original 
matter  may  have  fallen  out  in  places  and  the  piece  may  have 
been  originally  more  than  one;  but  every  thing  is,  none  the  less, 
homogeneous,  and  contemporaneous  and  also  (as  we  may  say)  *^fiill 
of  fire'  from  the  beginning  to  the  end. 

We  might  divide  thus ;  1  and  2  as  the  concluding  words  of  an 
address  to  the  congregation  connected  with  the  last  words  of  Y.  HO: 
3—5,  an  address  to  Ahura;  6,  to  the  faithful;  7 — 17,  to  Ahura; 
18,  to  the  congregation;  19,  to  Ahura;  20,21  to  the  congreg;iti(»n : 
22,  an  addition  by  the  original  author  himself,  or  by  some  of  his 
colleagues,  or  immediate  followers. 

1,     Those    truths  wliich  are  unwillingly  heard  by  the  liostile 

party  are  dear  indeed  to  those  whose  hearts  are  devoted  to  Ahura. 

2.     And,  if  they  are  not  clearly  seen  by  the  instrumentalities 

provided    for    that  purpose,    the    energetic  patriot  will  arrange  still 

more  effective  means  of  enlightenment. 

3.  Changing  his  address  to  Ahura,  he  prays  for  that  satis- 
fying decision  which  would  be  the  natural  result  of  the  regulation 
just  promised;  and  he  declares  that  the  divine  illumination  caused 
by  the  holy  Fire  whether  as  sacrifice,  or  as  ordeal,  sliould  make  all 
the  living  believe.  If  it  be  possible  that  by  this  expression  lie 
meant  every  soul  among  the  Zoroastrians,  it  yet  seems  perfectly 
obvious  that  he  identified  their  interests  witli  those  of  the  righteous 
everywhere.  It  may  be  doubted  whether  he  had  nuicli  hope  of 
converting  his  immediate  opposers  by  his  evangelistic  efforts;  yet 
if  he  did  not  positively  mean  at  the  moment  'all  tlie  living  every- 
where', it  was  simply  because  his  attention  was  restricted  by  the 
startling  character  of  the  immediate  events  which  were  transpiring. 
^  AU  the  living'  could  not  possibly  have  been  used  by  such  a  person 
with  no  thought  at  all  of  responsible  beings  outside  the  Zarathusht- 
rian  community,  or  section  of  the  community. 


—    124     — 

4.  He  prays  for  tlie  mighty  kingdom  by  whose  forces  he 
might  prevail  over  the  armed  enemy  before  him.  And  he  uses^ 
as  elsewhere,  the  word  ^ahura'  in  a  sense  differing  from  that  in 
which  the  term  is  most  frequently  found. 

5.  He  asks  for  prophetic  insight  as  to  what  ouglit  to  be 
done;  or  as  to  what  is  about  to  happen. 

6.  He  lauds  the  Manthra^  the  holy  ^Word'^  and  the  sove- 
reign Power. 

7.  He  takes  the  heavenly*  bodies*  as  evidence  of  the  wisdom 
of  Him  who  created  the  sacred  Law. 

8.  He  reiterates  in  terms  which  formed  the  basis  for  an- 
other hymn  his  conception  of  Ahura  as  the  highest  object  of 
devotion. 

9.  He  ascribes  immortal  Devotion  to  Him  as  well,  ^She  is 
His  own';  and  is  elsewhere  ^  His  daughter ',  ^His  was  understanding 
(which  reminds  us  of  the  Books  of  Proverbs  and  of  Wisdom)  when 
He  created  the  animated  world  and  when  He  arranged  a  home  for 
the  Cow,  the  ^herds'  mother'.     And  she  was  to  make  her  choice. 

10.  On  sucli  an  all-important  matter  there  remained  no  pos- 
sible room  for  hesitation.  She  chose  that  one  human  being  whom 
the  composer  placed  with  passionate  enthusiasm  at  the  summit  of 
citizenship,  the  faithful  ^tiller  of  the  ground ',  first  pioneer  of  hope 
and  order  to  the  slowly  rising  human  race;  and  the  non- worker 
who  lived  by  murderous  theft  he  fiercely  anathematised.  He  de- 
scribes the  inevitable  strife  witli  a  distinctness  which  rivals,  while 
it  antedates,  Heraclitus. 

11.  The  Law  was  given,  and  the  deadly  struggle  began. 

12.  Truthful  and  liar,  enlightened,  or  impostor  fought  as 
they  forever  shall,  while  ^true  Devotion'  questions  the  two  spirits 
where  they  abide. 

13.  And  the  ^searching  Eye'  gazes  upon  all. 

14.  He  wishes  to  know  the  end  of  it. 

15.  And  especially  the  fate  of  the  miscreants  who  are  bring- 
ing-in   the  hostile  party  at  the  cost  of  civil  war. 

IG.  While  he  seeks  to  know  how  a  well-meaning  rulor  may 
become  God's  own  by  his  wise  and  heroic  decisions. 

17.  To  answer  this  question  he  needs  only  to  ask  which 
religion  is  the  true. 

18.  Let  them  theu  fly  to  arms. 


—     125     — 

19.  The  only  one  wlio  was  fit  to  hoar  was  lie  who  con- 
ceived the  holy  law  with  its  altar-tlaiiio  which  should  guide  the 
good  and  shame  the  evil.  Did  tbe  faithless  only  heed  tliat  ilamo, 
it  would  be  'salvation'  even  to  them! 

20.  The  damnation  of  the  opponents  is  portrayed;  tlieir  own 
souls  will  bring  it  on. 

21.  But  glorious  health  and  deathless  long  life  boguu  hero 
shall  be  the  lot  of  God's  helper;  they  shall  be  continued  in  scenes 
on  high. 

22.  He  who  heeds  will  be  God's  friend  and  coadjutor. 


—    126    - 

YASNA   XXXI. 
The  progress  of  the  Cause;  the  Struggle. 

unheeded  ivords 

These  Your  statutes  reciting^ 

words  unheeded  3^et  let  us  utter^ 
By  those  unheard  who  our  farms 

through  the  creeds  of  the  Lie  are  destroying, 
But  words  of  the  best  unto  those 

who  to  Mazda  are  heartily  faithful. 

a  still  nearer  approach 

If    through     this     for     the     soul 

the  truths  are  not  seen  as  the  better, 

Then  teaching  to  all  will  I  come 

with  God's  law  more  fully  confirmed 

Law  over  both  sides  Mazda, 

that  moved  by  the  Right  we  may  live. 

the  ordeal 

What    by    Fire    Thou    givest,    0    Spirit, 

and  through  Kight'',  the  two-strivers  teaching 

What  doctrine  is  for  discerners, 

tell  us  this,  that  we  know  it,  Mazda, 

Tongue  of  Thy  mouth  declare  it, 

that  we  turn  all  the  living  to  faith ! 

the  x>ower 

When     to     our     prayers     inclining 

are  Thine  Asha  and  the  ahuras, 
Then  with  Armaiti  the  blest 

and  the  Best  Mind  would  I  implore  You; 
Give  me  the  powerful  Kingdom; 

through  its  might  let  us  smite  the  foe. 


—     127     — 

for  li(jht 

This     tell     that     I     discern     it 

what  through  tlic  law  Ye  give  as  the  better 
Whose  atouemeiit  I  may  know 

and  ponder  through  Thy  good  mind, 
Those  things,  0  Mazda  Ahura, 

which  should  be,  or  should  not  be. 

the  Word  and  the  Kingdom 

To    him    was    that    best    of    blessings 
Who  told  me  the  truth,  the  discerning. 

That  manthra  which  was  the  word 

of  Health,  Right,  and  a  Life  undying; 

To  Mazda  shall  be  such  a  Kealm 

as  shall  grow  through  His  holy  mind"! 

ever  unchanged 

Who     first     thereon     conceived: 

^be  the  heavens^  clothed  in  stars ^, 

By  mind  is  the  Law's  arranger, 
to  uphold  the  devoted  saint: 

Both,  Mazda,  shalt  Thou  prosper: 
same  Thou  art  and  abidest  ever. 

sovereign  ! 

Foremost     I     thought     Thee,     Ahura, 
adored  with  the  mind  in  creation, 

The  good  man's*  father,  Mazda, 

when  with  eye  at  the  first  f  seized  Thee, 

Establisher  of  Thy  law, 

the  Lord  in  the  deeds  of  men. 

^  or  'be  the  glorious  truths  clothed  in  light'. 


—     128     — 

devotion 

Thine     was     Piety     verily; 

Tliine  wisdom,  the  Kine's  creator, 
The  spirit's  wiscloin,  Ahura; 

since  for  Heri  a  path  Thou  hast  given; 
By  the  tiller  aided*  she  goeth, 

or  from  him  who  was  never  tiller. 

tlie  choice 

Of    both     chose     She     the     tiller, 

the  zealous  for  Her  and  the  thriving', 

A  lord  most  truly  holy 

with  the  wealth  of  a  righteous  mind: 

Ne'er,  Mazda,  shall  the  nomad 
nor  infidel  share  our  lore! 

tlie  he  ginning 

When  first,  0  Lord,  Thou-madest 
our  homes  and  our  sacred  laws. 

With  Thy  mind  our  understanding, 
and  did'st  frame  corporeal  life. 

When  rites  Thou  did'st  fix  and  doctrines 
Where  the  pious  may  gain  his  faith  .  .  . 

the  voices 

There  high,  his  faith  to  utter, 

his  voice  lifts  the  truthful  or  liar. 

Learned,  or  not  instructed, 

with  heart  and  the  mind  devoted; 

But  the  faithful  steadily  questions 
both  spirits    where  they  abide  2. 


1  corresponding'    with   the   plural  word  'Kine'    used    for   euphony 
here  instead  of  'Cow'. 

^  see  the  word  for  word,  etc. 


—     12'J     — 


tJie  all-.sccr 


A¥luit  questions  tire  asked  wliieh  iire  open, 
or  what  questions  arc  scaled  and  r(»rl)i(lden  i, 

Or  who  for  a  little  sin 

binds  on  the  heaviest  penance, 

With  ])rilliaut  eyes  as  a  guard 

on  all  with  the  Trutli  Thou  art  gazin- 


the  reivards 

This  then  I  ask;  ^vhat  judgments 
are  passing  now,  and  will  pass?; 

What  debts  are  paid  in  justice 
for  the  offerings  of  the  holy; 

And  what  is  the  wicked's  charge: 

And  their  portion  what  in  the  judgment? 

the  throne 

This  ask  I,  what  his  judgment 

who  prepares  the  throne  for  the  faithless, 
For  the  evil-doer,  Mazda, 

Who  his  bread  not  else  is  c-aininii* 
Save  as  harming  the  Tiller's  flock, 

(his)  who  does  not  serve  the  Lie-druj  - 

GocVs   OIVH 

How     thus     shall     he,     I  ask     Thee, 

who  o'er  dwelling,  district  and  province. 

Generous  and  wise,  the  rule 

in  our  Law  to  promote  is  striving  -, 

Shall  he  become  like-Thee;  — 
when  thus  shall  he  be?;  — 
through  what  actions? 


'  see  tlie  word-for-word. 

-  the  Demou  inspiring  the  enemy. 


17 


130    — 


the  rivals 


Which  creed  as  the  creator  believeth 
the  faithful;  or  is  it  the  foeman? 

Let  the  enlightened  speak  to  enlightened; 
let  the  foolish  no  longer  beguile  us; 

Be  Thou,  Ahura,  our  guide, 
light-giver  to  Thy  servant. 

to  arms! 

Not     one     of    you     lend     a     hearing 
to  manthra  or  creed  of  that  sinner; 

For  house  village,  district,  or  province 
he  gives  to  destruction, 

Leaves  them  in  ruin  and  death;  - 

then  hew  ye  them  all  with  the  halberd! 

the  true  teacher 

Hear  they  Him  who  the  Right  conceived 
for  our  folk,  the  all-knowing  Ahura. 

For  the  creed-speaking  saint  to  speak  forth 
with  infallible  voice  is  He  mighty;  — 

With  flame  of  Thy  Fire  He  speaks, 
sent  forth  as  the  test  to  the  strivcrs! 


the  betrayer. 

But     he     who     betrays     the     saint 
for  him  shall  at  last  be  destruction. 

Long  life  in  the  darkness  his  lot, 

foul  his  food  with  revilings  loathsome;  - 

This  be  your  world,  0  ye  curst, 

by  your  deeds  your  own  souls  will  bring  it 


—     131     — 

the  final  prize 

But     Mazdii     Alinra     will     g:ivc 

both  Heiilth  jiiid  u  Lite  iiiidyiii<^- 
With  the  fulness  of  His  law 

from  Himself  as  the  guard  ol'  His  Kin^^dom; 
And  the  Good  Mind's  power  He  '11  send 

on  His  friend  in  his  deeds  and  spirit. 

conclusion 

Clear  are  these  things  to  the  wise 
as  to  one  with  his  mind  discerning; 

With  holy  power  he  serves 

Thy  law  in  his  words  and  actions; 

And  he  shall  be  helpful  to  Thee, 
a  being  strongest  to  succour! 


—    132    — 

Y.  3J.  Word-for-word,  etc. 
1.  It  is  difficult  to  see  liow  one  verbatim  rendering  could 
differ  from  another  liere  save  as  to  the  choice  of  synonyms  and 
one  particle:  (see  my  Latin  in  tlie  Gathas  at  p.  52):  ^ These  Your 
religious-statutes  [or  ^^ therefore'  Your  religious-statutes']  memoris- 
ing let-US-pronounce  words  [as  yet]  unheard^  [i.  e.  not  obediently 
heard],  (b)  to-[or  ^by']-these  who  will-destroy  the- settlements  of- 
Asha  [as  the  personification  of  the  holy-constitution  or  law]  by-the- 
[false] -religious-statutes  *^  of-the-harmful-demon  of-the-Lie  [the  in- 
verted Asha] ;  (c)  but-indeed  tlie-best  words  to-those  who  will-be 
heart-given  to-Mazda'. 

2.  Here  we  have  a  most  interesting  suggestion  from  my 
revered  friend  Professor  R.  v.  Roth  of  Tlibingen ;  instead  of  render- 
ing a  ^if  by-these-[statutes]  the  undoubted  verities  are  seen  [to  be] 
the  better  [thing]  for  the  soul'  he  suggested  another  reading  of  the 
text  itself:  4f  therefore  [i.  e.  ^by  these  means']  the  better  way  is 
in-observation  for-the-soul'.  For  comparative  religion  liowever  the 
difference  is  practically  nil; -to  continue:  ^  (b)  then  to-you  all 
I-will-come  as  Ahura  Mazda  knows  His-regulation  [His  definitive 
and  recognised  plan  of  procedure  with  its  instrumentalities]  (c)  over- 
tlie-two-parties  in-order-that  [or  ^whereby']  we-may-live  in-accor- 
dance-with  asha  [as  the  sanctity  of  the  law] '. 

3.  Here  again   the   practical    differences  in  opinion  are  very 
small  indeed :  ^  What  satisfaction  Thou-shalt-give  botli  by-spirit  and 
by-fire  and  what  Thou-may'st-assign   by-asha    [as    the   sacred  regu- 
lations   of  the    constitution]    to-the-t\vo-contendiug-parties,     (b)  and 
what  religious-statute  [is]  for-the-enlighteued^  tell  us  this  for-[our]- 
knowing  0-Mazda;     (c)  with-the-tongue  of-Thy  mouth,    wliereby  I- 
may-cause  all  [the  right-]living  to-choose  [aright,     i.   e.  all    ^to  be- 
lieve', or  ^that  I  may  convert  all  who  live  (even  those  who  favour  the 
opposing  party)'],  the  word  rendered  ^to-the-two-contending-parties' 
by  a  brilliant,    but  now  antiquaterl,     suggestion  was   once  rendered 
^  by-the-two-kindling-sticks '  but  the  difference  really  involves  noth- 
ing vital  to  the  general  sense  of  the  strophe.     The  Mdndling  sticks' 
were  also  a  necessary   part  of   the   hre    arrangements;    as  we  may 

*  Notice  the  full  recognition  of  a  political-religious  organisation 
as  existing  among  the  adherents  of  the  hostile  party,  a  pomt  of  great 
critical  importance. 


—     133     — 

say  in  passing,    and   the    ^two  couteudin-    parties'    liad   just    boon 
mentioned  in  the  last  line  of  tlie  previous  stroplio. 

4.  Hero  again,  save  as  to  one  expression,  tlu-re  is  scarcely 
a  difference  in  opinion:  ^AVlien  Asha  [as  the  personified  sanctity 
of  the  law]  may-be  propitious  [some  others  ].reter  ^may  be  strong'(y)] 
and  the  ahnras  of-:\razda,  (b)  witli-the-blessed »  Arainaiti  [as  tlie 
personified  pious-alertness  of  the  obedient  mind]  I-will  desire,  [i.  e. 
I-will-pray-for]  (c)  the-powerful  sovereign-autliority  for-me  by  whoso 
strength  may-we-slay  the  Druj  [the  harmful  Demon  of  the  Lie 
(a  chief  Goddess  of  the  enemy)]'. 

5.  ^This  tell  me  to-discriminate,  [i.  e.  that  I  may  discrimi- 
nate] what  through-asha  [as  the  sacred  constitution  of  tlie  religion] 
Ye-gave  as  the-better  [thing]  (b)  to-know  with-a-good  mind  and  to- 
animadvert-upon,  [i.  e.  Ho-ponder'  that]  of- which  ['whose']  [mean- 
ing ^from  which'  is]  my  right^-*  [or  ^justification']  (c)  those  things 
what-soever(-they  may-be),  [or  ^tliose-two-things- whatsoever']  wliicli 
either  may  not  be,  or  may-be'.  Latin  verbatims  could  only  differ 
here  in  the  choice  of  synonyms,  save  as  to  the  word  r.-ndered 
^riglit';  I  offer  the  alternative  ^of  which  may  prophet  [is'],  i.  e. 
to  the  service  of  which  interest  he  appertains'.  There  is  also  a 
difference  in  opinion  as  to  the  extent  of  the  meaning  of  the  last 
line  c.  Some  wonld  confine  it  to  an  allusion  to  futurity,  Svhat 
shall  not  be,  or  what  shall  be'.       **  see  Comm.  p.  453. 

6.  Not  a  solitary  individual  word  here  is  obscure,  yet  the 
terms  are  scant  and  leave  ns  in  some  doubt  as  to  what  the  exact 
23oint  may  be:  ^To-him  was  that  indeed  the  best,  who  Iiaving- 
known,  declared  to-me  truly  the-mantlira,  [i.  e.  'the  spiritual  Iiynm', 
or  ^word  of  reason']  which  is  that  of-healthful-weal  and-dcathless- 
(long)-life:  (c)  to-Mazda  is  such  sovereign-power  as  grew  to-IIim 
through-the-good-mind'.  I  formerly  held,  and  I  am  still  inclined 
to  the  opinion  that  ^the  best'  refers  to  Avhat  was  told  by  ]\razda  as 
the  Mauthra;  and  this  is  summed-up  in  the  last  line  which  is 
significant  enough;  ^Mazda's  Kingdom  grew  througli  tlie  good  mind'. 
But  the  Avord  ^best'  being  a  neuter,  may  refer  to  ^the  Kingdom': 
'to-him  was  the-best  [sovereign  power]  .  .  .  to-i\razda  was  such  a 
sovereign-power  as  grew  to-him  in-accordance-with-the  good-mind'; 


^  Some  regard  this  word  as  a  ])ropername,  but  the  name  would  mean 
the  'blessed  reward'  personified,   siuipl}'  the  uouu-form  of  the  adjective. 


—    134    — 

tliat  is  to  say,  ^i  sovereign  power  tliorouglily  embiied  with',  or 
^founded  upon'  benevolent  wisdom  of  a  religious  type'.  But  the 
same  practical  lessons  result  from  either  view. 

7.  Hero  once  again  there  is  only  a  choice  between  a 
beautiful  allusion  and  one  still  more  beautiful:  ^He  who  first  thus 
thought  4et  the  heavens  i  be-clothed  with-stars",  (b)  He  [is]  through- 
understanding  tlie-one-ordering  the-law  whereby  he-will-maintain 
the-best  mind  [in  His  people]  (c)  these  ^  may'st  Thou  increase, 
0-Mazda,  spirit,  who  art  Ahura,  the-same  at-e very-no w'. 

8.  There  is  again  little  room  for  serious  difference  in  opinion 
here;  certainly  little  in  the  choice  of  a  purely  verbatim  translation: 
^Then  I-thought  Thee  first,  0-Mazda  to-be-adored  for  [or  ^in(?)'] 
the-laud^  witli-the-mind,  (b)  the-father  of-the-good  mind  [in  the 
saintly  citizen,  i.  e.  ^the  father  of  the  good  man'],  when  in-the-eye 
I-seized  Thee,  (c)  the-veritable ^  establisher  of-asha  [^as  the  sanc- 
tity of  universal  law],  the  lord  in-the  actions  of-life,  [or  ^of  the 
world',  (but  possibly  meaning  ^the  lord  giving  the  law  for  guidance 
in  the  actions  of  the  people'  rather  than  as  ^controlling  like  a 
sovereign  disposer,  the  actions  themselves']'.  Some  hold  the  word 
which  I  rendered  ^for  (or  'in')  the  land'  to  mean  ^to  be';  we 
may  therefore,  to  please  such  an  objector  simply  omit  the  Avords 
'for  the  land'.  'I  thought  Thee  to  be?  the  first  object  to  be  adored 
with  the  mind  .  .  .'.    The  sentence  thus  curtailed  does  not  lose  very 

much  (!). 

As  to  the  word  'establisher'  we  might  say  possibly  'creator'; 
the  meaning  implies  'the  author-of-productiou,  or  regulation',  in 
some  form  or  other. 

9.  It  is  difficult  to  see  how  one  verbatim  of  this  strophe  could 
differ  from  another,  except  in  the  choice  of  synonyms;  yet  there 
is  considerable  difference  in  the  form  which  we  might  give  to  line 

^  the  word  rendered  'heavens'  here  may  however  not  mean 'heavens'; 
in  fact  tliat  anouUI  be  its  secondary  sense,  but  'glorious-objects'  may  be 
meant;  possibly  the  glorious  truths,  or  'the  doctrines'  of  strophe  1, 
and  summed-up  in  tlie^'mantlira'  of  verse  G.  Then  we  might  also  render: 
'Who  first  conceived  these-things,  viz.  that  the  glorious-objects,  [the 
truths],  were  clothed  in  lights,  [that  is  to  say,  ready  to  be  revenled  in 
the  stars,  or  possibly  'in  tlie  altar  flames';  i)ut  wliether  the  sentiment 
is  'the  heavens  clotlied  in  stars',  or  'tlie  glorious  truths  clothed  in  the 
lights',  this,  whichever  way  it  may  be  decided,  does  not  affect  the  main 
fact  intended  to  be  declared,  viz.  'that  lie  is  the  ordainer  of  the  Law' 
(which  regulates  every  department),  etc. 


—     ISf) 


Cj  ^tlioiigli  the  interior  result  docs  not  inatci-ially  vary  in  tlie  two 
cases:  'Thine  was  aramaiti^  [the  alert-anfl-ready-nuncl-to-act| ;  'JMiine 
was  nnderstanding^  the  Cow's  fashioner  [or 'creator' |  (1))  that  ot'-lhe- 
spirit,  0-Ahura  Mazda  when  for-her  [the  Cow]  Thon-did'st-ostablish 
a-path':  (so  far  there  is  little  difference).  Tine  c  was  rendered  hy 
Roth  'to  leave  the  husbandman  wlio  was  verily  no  husbandman'. 
But  I  do  not  find  that  at  all  so  natural  a  turn  of  thought  for  tlie 
Gathas:  'the  bad  saint'  (sic)  is  not  the  subject  in  hand  at  tlie  moment. 
See  also  the  next  strophe  which  speaks  of  a  choice  between  two 
opponents;  so  I  render  line  e  literally  4'rom-[or  'by'-]-the-husbandman 
[guided  on  that  path  (see  line  c)]  to-go  [or  'she-goeth'],  or  [by- 
him]  who  was  not  a-husbandman ' ,  [that  is  to  say,  'who  was  of 
the  hostile  party  opposed  to  the  sacred  agricultural  State']'. 

Strophe  10  proceeds:   'for  then  of-these-two  she  chose-to-lier- 
self    the-husbandman    the-thrifty-cattle- breeder    (b)  as    a-righteous" 
master  the-wealth    of-the-good   mind    [in  the  orthodox  citizen,    i.  e. 
the  wealth  of  the  good  man',  or  even  better,    'the  wealtliy  one  of 
the  good  mind'],  not,  0-Mazda  [is]  the-non-agriculturalist  the  crafty- 
deceiver,  [i.  e.  the  furtive-spoiler]  a-sharer  of-tlie-holy-lore,  [that  is 
to  say,  'he  shall  not  be  a  sharer  in  the  privileges  wliicli  appertain 
to  the  holy-religious  system  with  its  promises   of  rewards  here  and 
hereafter'.    While  the  terms  seem  perfectly  clenr  to  an  unprejudiced 
investigator,  differences  in  opinion  have  arisen  concerning  the  word 
rendered  'she';    some   regard  it  as   equalling  'these-two'.     But  'of 
these  two'    is  expressed   in    the  immediately  following  word.     Tlie 
spirit  of  exhaustive  criticism  should    be    prepared    to    recognise    at 
once  differing  applications    of  the  same    forms    of    words.    In    the 
Gathas  we  should  never  advance    beyond   our  cradle  if  we  allowed 
ourselves  to  be  stopped  by  a  form  which   looks  difficult  because  it 
is  used  elsewhere  in  a  certain  sense.      It  is    the  chief  part  of  our 
business  to  discover  such  forms,  and  to  assign  to  them  their  proper 
functions  in  different  occurrences,   or  at  least  to  recognise  them  as 
corruptions    to  be  'restored'  by  ourselves    to    more  regidar  phases. 
Then  some  ^n-iters  cannot  believe  that  a  'holy  L)rd'  could  refer  to 
a  'sainted  chieftain'  because    the    same    words    occur    elsewhere    in 
reference    to    Ahura.      But    it    is    a    striking    circumstance    in    the 
Gathas  that  we  possess  this  word  ^ ahnrcr    as    moamng    a    'human 
lord'  more  than   once,    and  that   in  a  piece  where  'Ahura  Mazda' 
occurs  frequently.    There  seems  to  have  been  a  touch  of  pantheism 


136    — 


ruuuing  throughout  this  theology.  The  saint  Zaratliushtra  at  least 
is  so  near  God  that  at  a  later  stage  he  is  quite  a  demi-god;  but 
this  present  work  is  not  a  book  for  close  technical  arguments;  see 
my  Gathas  at  page  66  and  458  flg.,  also  my  Dictionary  at  the 
wordS;  (for  it  may  be  issued  when  this  is  read).  Some  writers 
purposely  straining  after  effect,  object  to  the  extremely  well-called- 
for  rendering  ^deceitful-despoiler',  rendering,  after  tbe  one  great 
teacher,  Koth  '  though  he  may  strive  for  it,  he  will  not  get  a  good 
report'.  I  would  only  say  that  I  regard  these  renderings  as  being 
especially  clumsy  and  forced.  Yet  even  they  do  not  divert  the 
trend  of  the  sense;  if  the  words  do  not  mean  ^gain  a  good  report' 
yet  that  idea  is  elsewhere  expressed;  and  if  Ahura  'chooses  the' 
way  for  the  Cow'  as  well  as  'establishes  it'  why  then  He  takes 
all  the  more  interest  in  her  case;  but  a  very  valuable  chain  of 
thoughts  is  lost  by  such  a  rendering. 

11.     The  radical  meanings  here  are  as  usual  all  perfectly  clear, 
though  we  may,    also    as  usual,     considerably  change  the  colouring 
of  our  free  rendering:     'When    for-us,    0-Mazda,    Thou-did'st  first 
make  our  settlements  and  laws,  (b)  and  with-'I'hy  mind  our  under- 
standings, [(possibly  referring  to  the  mental  training  of  the  faithful)] 
when  Thou-did'st-establish  our  bodily-vigour    (c)  and  did'st-arrange 
both  actions,  [i.  e.  courses  of  moral   and  perhaps  also  (though  only 
in  an  inferior  sense)  of  ceremonial  deeds]  and  doctrines  where-the- 
one-who-exercises-his-choice  may-gain  [his]  religious-convictions  .  .  .' 
Some     others     take     a     more    ideal    and    therefore    a    more 
hazardous  and  presumptive   view    (so   to   say):     'Since    Thou-hast- 
formed  our  beings  [quite  a  strained  sense,  for  the  word  unquestion- 
ably means  'settlements',  tliough  its  root-idea  is  that  of  life'],  and 
consciences,   [a  common  word  for  the  'accepted  religion'  though  its 
original  sens3  of  'conscience'    often  reverts]    and  our  intelligence '» 
Here  is  a  whole  string  of  abstracts,  quite  in  the  spirit  of  a  beginner, 
whereas  it  is  a  canon  ot  criticism    to  read  an  ancient  document  as 
much  in  the  realistic    sense    as  may    be  possible.      But    it    is    my 
specific  duty  at  the  present  time    to    state    that    the    verbatim    and 
radical  renderings  would  be   the    same  whichever   one  of  the  above 
views  we  might  accept ;  this  is  one  of  the  ever-recurring  chief  facts. 
12.     The  sole  difference  in  opinions  as    to  the  root-meanings 
here  present    occurs    as   to   the   last   word.     Some   read:     'Aramaiti 
unceasingly  questions  with  [Thy]   spirit  Avherever  faults  may  be . . .'; 


—     137     — 

I  need  hardly  say  that  I  greatly  respect  tliis  opinion  of  lioth's; 
but  see  my  Gathas  at  the  j.hico  in  texts  and  commoutaiy  for  a 
refutation.  I  particularly  object  to  ^questions  witli  [Thy  (?)]  spirit'. 
^  Piety  thoroughly  questions  the-two  spirits  where  they-abide,  has 
decidedly  more  point  to  it,  beside  being  corroborated  by  another 
passage  in  which  the  crucial  word  which  I  render  ^at-home'  occurs 
My  English  verbatim  would  be:  '.  .  .  there  the  falsifying  infidel  lifts 
his  voice  or  the  truth-speaking,  [i.  e.  'the  orthodox  saint'],  tlio- 
knowing,  [i.  e.  ^the  enlighteneil]  or  the  not-knowing  witli-his-heart 
and-his-mind,  [his  will  and  his  intellect]  (c)  according-to-[regular]- 
continuity,  i.  e.  [^steadily,  or  ^searchingly']  the-one-eudowed-witli- 
the-alert-and-ready-mind,  i.  e.  Aramaiti  l  questions  the-two-spirits 
where  [they-are]  in-abode,  [i.  e.  ^each  in  its  proper  sphere  of 
knowledge  or  of-influence ',  or,  possibly  ^ where',  i.  e.  ^vhen'  the 
one  of  alert  attention  is  in  his  full  sphere  of  influence  (or  again 
the  idea  might  be  ^ where  he  is  propitious')]'.     ^  is  A.  niasc  here? 

13.     A    literal   rendering    here   can    (again)    only  vary    in    tlio 
use  of  synonyms:     'What  manifest,    or  ^oj)en'    questions    arc-asked 
(or  possibly  ^one-asks')],  or  what  questions,  0-Mazda,  [are]  secret, 
(b)   or  Avho  for-a-little  offence    binds-on    the-greatest    penance:     (c) 
these  all   in-Thy    glittering    eye  Thou-art-looking    upon    with-asha, 
[i.  e.  ^in  accordance  with  the  exactness  of  a  holy  scrutiny',    (i.  e. 
^Thou  can'st  discern  the  most  hidden  mystery  as  one  who  is  most 
searching  in  his  inquisition',    or  ^Thou  dost  detect  the  one  asking 
the  hidden,    or    ^ forbidden  (?)  questions')].      For    other   casts,    see 
my  Gathas;  according  to  one:     ^What  open  faults,    or  secret  ones, 
she  inquires  into'  is  the  meaning  of  line  (( ',    but  the  word  ^faults' 
does  not  occur  there;  —    the  subject    in   hand    is    rather    doctrine 
than  morals.      Tlie  doctrines  were   clearly  manifest,    or  profoundly 
mysterious;    see    Y.  29,  3,  4.  etc.      This    idea   is  one  of  the  most 
obvious  in  all  practical  theology,    and  then  there  was  the  question 
of  penance,    which  some  were  inclined  to  make  excessive:    I  liave 
however  lately  conceived  the  idea  that  'who  binds  on  the  licaviest 
penance'  may  be  applied  to  Ahura,  to  express  the  severity  of  His 
scrutiny    and    that    the    hidden    doctrine  was   only   in  a  secondary 
sense;    if  at  all,    ^forbidden'    that  the  wliole  strophe  merely  refers 
to  Ahura's  omniscient  penetration  into    (first)  mysteries    of  doctrine 
and  then  into  moral  delinquencies  with   no    immediate  reference  to 
men  at  all.       The  verse  may  merely  be  intended   to  give  a  reason 

18 


—     138    — 


why  the  alert-minded  saint  should  question  Ahura.  Here  we  have 
a  fair  specimen,  of  a  Gathic  difficulty;  does  line  b  refer  to  God 
or  to  man?  Yet  the  grand  idea  of  line  c  is  totally  undisturbed 
following,  as  it  does,  immediately  upon  a  great  difficulty;  and  to 
point  out  just  such  facts  is  one  immediate  object  of  this  book. 

14.  ^[Therefore  and  because  Ahura  gazes  with  glittering  eye 
upon  all,  the  composer  asks  in  words  of  themselves  once  more  ab- 
solutely without  difficulty]:  ^ These  [questions  (see  13a)]  I  will  ask 
Thee  Svhat  [things]  are',  [i.  e.  ^what  things  are  happening'],  and 
what  [things]  will-happen;  what  prayers-expressing-claims-as-if-for- 
debt  are-given,  [i.  e.  acceded-to]  of- the- offerings,  [^with  reference 
to  the  offerings']  from-the-holy-saint,  [i.  e.  what  debts  will  be  paid 
him' l',and-what-[are-the-prayers-confessing-debtJ-for-the-evil- [infidel], 
and  how  these  shall-be;  what  [is]  in-the-consummation. '  ^ 

15.  Here  both  the  letter  and  the  spirit  are  clear  to  aU:  ^I 
ask  such-a-thing :  ^what  damnation  shall-be-for-him  who  prepares 
the-throne  [or  ^sovereignty]  for-the-evil-infideL  (b)for-the-doer-of-evil- 
deeds,  [and  (possibly)  also  ^of-evil-rites'],  0- Ahura,,  who  does-not- 
obtain  his  life,  [i.  e.  his  livelihood]  (c)  without  harm  of-the-flock  of- 
the  pastoral-husband  man  and-of-the-man-not-devoted-to-the-harmful- 
demon-of-the-Lic,  [i.  e.  ^who  does  not  utter  the  creed  of  the  lie- 
demon  who  animates  our  marauding  foes']'. 

16.  Every  word  here  is  again  clear  as  to  both  root  and  form: 
(a,  b)  'I- will-ask  Thee  such  [a  thing  as  this]:  how  he  who  doing- 
aright  Avas-striving  to-further  the  sovereign-power  of-[i.  c.  ^over']- 
tho-dwclling-house,  of-[i  e.  ^over']-the-district,  or  of-[i.  e.  ^over']- 
the  province  by-asha  [i.  e.  binder  the  influence  of  holy  laws  so 
conducive  to  progress']  (c)  how  and  when  he-may-be  [as]  having-Tlicc, 
[i.e.  as  aike-Thee,  worthy-of-Thee,  or  as  Thy  servant'],  and-wliat- 
dceds-doing,  [he  may  become  thus  worthy-of,  or  '  like '-Thee '] '. 

17.  Here,  as  so  very  often,  every  syllable  is  clear  as  to 
its  original  meaning,  the  sole  differences  concerning  a  subordinate 
point:  ^Which-thing-of-the  two  [as]  the-greater  [tiling]  does  the 
faithful-saint,  or  the  evil-infidel  believe ;  (b)  let  the-enlightened  speak 
to-the-enlightened ;  let  not  the-unenlightened  continuing- on-deceive; 
(c)  be-Thou  to-us,  0-Mazda  Ahura  [as]  thc-enlightener  of-the-good 

1  some  see  here;  .  .  .  'claims    upon   the   righteous   and  upon  the 
wicked,  and  how  these  will  stand  when  the  claims  are  balanced'. 


—     139     — 

mlud,  [i.  e.    ^of  tlie    good-miiulea-mau ',     (or  'tell  m,  U-Maztla,  as 
the  enlightener  of  the  good-minded-one) ']'. 

18.  I  know  of  no  differences  here;  ^.et  not  any  one  then 
listen-to^  [i.e.  'let-him  not  give-ear  to 'J-the-mauthra  i  [the  profane- 
metrical  (?)-composition|  of-the-evil-infidel,  (b)  for  house,  villajie, 
district,  or  province  he-will-place  (c)  in-misery  and  in-death ;  ho 
hew-ye  them  with-the-battle-axe '. 

19.  Differences  occur  as  to  the  radical  meanings  only  on 
one  Avord  which  is  in  a  qualifying,  but  not  vitally  important,  posi- 
tion: '  let-him-listen  to-him  [lit.  Met  him  give-ear  to  himj  who 
thought  [-out]  the-law  for-the-people,  [or  '  for  the  lives  bodily  (?) 
and  spiritual  (?) 'J  the-enlightened' 0-Ahura,  (c)  for-the-truth- speaker, 
[i.  e.  for  the-adherent-to-the-holy-statutes],  having-power  of-^  [i.  e. 
'over'J-words^  [i.e.  knowing  the  statutes  thoroughly  and  by  heartj, 
free- of- tongue^  [having  them  at  his  tongue's  end],  in-accordance- 
with-Thy  red  fire,  [i.  e.  in  its  holy  presence  as  an  omen]  sent- 
apart  in-the-good  [in  the  interest]  of~the-two-coutending-sides;  [the 
enlightened  and  unenlightened '] ;  see  above  and  throughout  from 
strophes  2  or  3'.  Others  apply  the  word  'truth-telling'  in  a  differ- 
ent manner.  I  would  emend  their  view  thus:  'listen  to-the-teller-of- 
the  truth'  [the  orthodox  exponent  of  our  creed],  who  thought-out 
the  law,  etc.  .  .  . ' ;  but  they  render,  '  listen-to-his  assurance,  he 
knowing  it  through-(?)-Ahura  [the  name  of  the  Supreme  Being  would 
not  so  naturally  stand  in  the  instrumental),  mighty-of  words  [He 
rules  his  tongue]  (c)  in  view  of  thy  bright  fire  produced  from  the 
two  good  rubbing  sticks'. 

20.  Here  we  have  a  tyjjical  case  to  illustrate  M'hat  I  am 
chiefly  endeavouring  to  impress  upon  non-specialists  in  the  present 
volume.  We  have  a  most  vivid  and  graphic  strophe,  but  so  in- 
verted and  enfeebled  by  some  writers  that  its  points  as  a  state- 
ment is  greatly  impaired,  if  their  views  are  correct  (founded  how- 
ever as  they  admit  upon  imperfect  studies).  Vet  do  what  one 
will  to  obscure  the  passage  only  one  ^\ord  is  really  in  doubt;  T 
render  verbatim:  'Who  may  render  the  saint  deceived  [or  'deliver 
him  to-the-deceiving-one'l  to-him  [shall  be]  later  destruction  (b) 
long  life  of-darkness,     evil-food,    lowness    of-speech;    (c)  this  youi- 


1  Notice  once  more  the  clear  recognition  of  a  recognised  religious 
system  as  established  among  the  hostile  party. 


—    140    — 

life    O-ye-evil-infidels    with- [your] -own    deeds ^    [your]    religion    [or 
'religious  nature  will-bring-on']'. 

Another  view  was:  ^He  who  makes  a-righteous-man  suffer 
the  extreme  ruin,  long-enduring  darkness^  evil-food^,  his-own  soul 
will  [as  a  punishment  for  this  treatment  of  the  righteous]  lead  him 
through-his  deeds  to-the-place  of- the- wicked'  (?).  But  the  4ong 
life  in  darkness'^  ^v'iIq  food'  and  4ow  speech'  were  distinct  features 
of  Hell  even  referred  to  in  the  Gatlias  (see  the  souls  meeting  the 
tyrants  with  evil  food  in  Y.  49^  11).  These  items  of  misery  could 
not  well  be  included  among  inflictions  even  unjustly  visited  upon  the 
saint;  see  the  grapliic  Yasht  22  as  reproduced  in  Parsi  literatures 
with  its  allusions  to  the  reviling  speech'  as  well  as  ^poisoned  food' 
with  which  the  tormenting  souls  meet  the  condemned  spirit. 

Another  rendering  I  would  term  one  of  the  feeblest  ever  sug- 
gested by  a  pair   of   able   men  working  together:    Mie  who  comes- 
over  (here  choosing  a  different  text  from  that  which  gives  us  'who 
renders ' ;  see  above)  to-the-righteous  for-him  hereafter  will-be  spared 
the-long  duration  of-misery    and  darkness,    the    evil   food,  etc.  .   .'. 
It  is,  or  sliould  be  a  canon  of  criticism  that  in  the  midst  of  fervent 
diction  detailed  horrors  should    7iot   be    put    in  the  negative'^  —   it 
seems  to  me  to  be  excessively  out  of  form  to  say  tliat  the  ^righte- 
ous   sliall    be    spared  something'  with  a  long    list    of    the    horrors 
escaped ;  these  details  are  needed  in  tlie  positive  form ;  to  maintain 
the  aestlietic  effect  of  the  execration.     In  a  moment  of  passion  tlie 
com])Oser  Avould  have  depicted  the  heavenly  satisfactions  gained  by 
the  penitent,    not  cataloguing  negatively  the  items  of  infernal  suffer- 
ings escaped.     Yet  let  it  be  noted  that  tliis  latter  opinion  which  I 
reject  leaves    the    terms    in    their    natural    sense    as  describing    the 
features  of  future  retribution,  ivliile  the  exceedingly  important  last 
line  is  not  interfered  ivith  bg  any  one  of  the  differing  renderings, 
21.     The  differences    in   opinion    here,    (which    are    some    of 
tlicm  mere  mechanical  efforts  to  say  sometliing  new)    do    not  affect 
the  general  sense:    and    the  words    (save  one)    are    liardly  disputed 
as  to  their   radical   force:     ^ Mazda   Ahura    Avill-give    healthful- weal 
aiul-deathlessness    (b)    witli-the-fulness    of-asha     [as     the    beneficent 
influe  nceof  the  religious  constitution]  He  a-sheltering-protector  from- 
His-own  sovercign-})Ower,  [He  will  give]  the  sustaining-power  of-llis 
good  mind,    [i.   o.  of  His  beneficent  wisdom  to-him]  who  is  to-IIim 
in-spirit  and  in-nction  a-true-friend '. 


—     141    — 

See  my  Gatluas  for  alternative  translations:  ^M.  A.  will-afford 
the  protecting-rule '.  .  .  instead  of  Mie  will-give  as  a  protecting- 
ruler'  .  .  .  and  Svith-tlie-plenitude  of-liealtliful-weal  and  of-deatli- 
lessness'  .  .  .  etc.  It  will  be  seen  that  the  effect  is  identical  which- 
ever particular  rendering  we  choose. 

22.  Here  we  liave  no  particular  differences  that  I  am  aware 
of  in  modern  translations,  certainly  none  with  reference  to  the 
radical  meanings  present:  'Clear  are  these  [-things]  to-the-ono-who- 
disposes-aright  as  to-the-one-knowing  with-mind:  (b)  witli-the-good 
sovereign-power  lie-follows  aslia  [as  the  sanctity  of  the  law]  b}"- 
word  and  by-deed:  (c)  he-shall-be  to-Thee,  0-Mazda  Ahura  a-most- 
promotive  stand-by^  [i.  e.  a-most-efficieut  devotee]'. 


YASNA  XXXII. 

The  struggle  and  its  reverses. 

The  composer  seems  to  see  the  Daeva-party  arrayed  against 
him,  aud  as  if  engaged  in  hostile  devotions.  But  the  friendship 
of  Ahura  is  before  his  mind;  and  he  prays  that  he  and  his  col- 
leagues may  become,  or  continue,  His  apostles,  notwithstanding  the 
temporal  sorrows  which,  according  to  Y.  XLIII,  11.  he  clearly  anti- 
cipated as  the  portion  of  those  who  would  propagate  the  holy  Faith. 

2.  Mazda  answers  him,  accepting  the  devotion  which  he 
expresses. 

3.  The  composer  turns  with  vehemence  toward  the  daeva- 
worshippers  poetically  conceived  to  be  present,  and  he  anathematises 
them  as  the  very  seed  of  Satan. 

4.  They  have  perverted  the  people's  minds. 

5.  And  destroyed  the  hopes  o±  mankind  for  a  happy  life 
prolonged  on  earth  and  preserved  beyond  it. 

G.  7.  He  contemplates  with  religious  irony  the  infatuated 
security  of  the  wretched  delinquents  whose  errors  he  is  apostro- 
phising; ^not  a  man  of  them  knows  The  destruction  which  awaits  him'. 

To  point  his  anger  he  names  the  apostate  Yima  whom  he 
supposes  to  have  sinned  in  first  introducing  the  consumption  of  the 
flesh  of  cattle.  He  here  affords  an  allusion  to  an  ancient  myth; 
but  let  it  be  well  remarked  that  he  by  no  means  deals  in  the 
production  of  mythology  as  one  of  its  creators.  (Indeed  one  of 
those  startling  possibilities  witli  which  we  must  become  familiar, 
as  we  examine  more  closely  our  interesting  subject,  may  be  before 
us  here.  Is  it  conceivably  possible  that  we  have  an  allusion  to 
a  contemporaneous  person,  and  at  the  same  time  the  original  Yima! 
The  words  may  mean  'a  certain  Yima'.  It  seems  at  tirst  glance 
(and  indeed  at  the  second)  incredibly  impossible;  but  if  it  were 
possible!  —  what  a  document  we  should  have  before  us!  Yama 
(so)  was  one  of  the  earliest  heroes  of  Indian  mythology). 


—     143     — 

9.  The  composer  acknowledges  that  the  leader  of  his  oppo- 
nents has  to  a  certain  degree  defeated  his  teachings.  And  he  cries 
to  Ahura  and  Asha  with  deeply  felt  emotion. 

10      The  infidels  blaspheme  the  most  sacred  objects  of  nature. 

11.  Inheritances  are  confiscated  by  the  despotic  invaders. 
12.  He  announces  the  judgment  of  God  upon  it  all,  etc.  In 
several  instances,  centring  perhaps  in  the  actu-l  anticipation  of  a 
battle  (see  Y.  44,  15,  16  >,  we  see  traces  of  the  closeness  of  the 
struggle.  The  two  hosts  seem  to  be  closing  in  regular  lines  for 
the  holy  vows  themselves;  and  here  we  read  of  ^jealous  desire'  or 
^hearty  lamentings',  or  'curses'.  One  miglit  suppose  that  the  Daeva- 
party  were  very  near  to  the  Zarathushtrian  in  many  of  their  religious 
peculiarities,  but  that  they  could  not  accede  to  the  ^dualism'  as 
Zarathushtra  put  it.  After  the  manner  of  pagans,  so  to  speak,  they 
implicated  God  in  their  sins  (compare  the  drunken  Indra  and  the 
wife-beating  Jove).  The  composer  deplores  the  stratagems  of  the 
Kavis,  14,15  but  supports  himself  with  The  hope  of  ultimate  success, 
anticipating  the  hour  when  he  shall  be  borne  by  the  eternal  two. 
Weal  and  Deathless-long-life,  to  the  abode  of  the  Good  Mind;  16 
and  so  he  confides  all  to  Ahura,  who  will  support  His  servants  in 
bringing  the  wicked  to  vengeance  as  he  will  bring  the  saints  to 
glory. 


YASNA  XXXII. 

The  true  apostlesliip  as  against  tlie  false 

Thus     his     Lord     kinsman     prayed, 
his  retainers  and  loyal  peersman, 

And  demon-servers;  but  mine 

is  in  mind  the  true  friend  of  Ahura  ; 

Messengers  Thine  may  we  be 

may'st  Thou  hold  afar  off  Thy  blasphemers; 

accepted 

Then  answered  them  Ahura 

by  means  of  His  good  spirit  ruling, 

As  from  His  Kingdom  supreme 

with  His  Truth  most  brilliant  and  friendly: 

^^ Bounteous  and  good  is  your  Zeal; 

we  have  chosen  Her;  may  She  be  ours"! 

opposers  an  evil  seed 

But  your  kindred,  all  ye  daevas^ 
are  a  seed  from  the  mind  polluted; 

Who  praise  unto  you  most  offers 

is  of  the  Druj  and  the  arrogant  will; 

Advanced  your  stratagems  are, 
ye  famed  in  the  sevenfold  earth! 

the  fall  they  bring 

For  ye  have  devised  that  men 

who  bring  worst  deeds  to  perfection 

Speak  loved  of  the  demon-gods, 

cast  out  by  the  good  mind  and  spirit; 

And  they  fall  from  the  thought  of  the  Lord 
from  righteousness  utterly  perish! 

^  claeva-worshippers. 


—     145    — 

their  deadly  aims 

Man     therefore     will     ye     beguile 

of  weal  and  of  life  imdyiDg^ 
Since  you  with  his  evil  mind 

the  foul  spirit  rules  as  his  demons, 
By  speech  unto  deeds  thus  false, 

as  his  ruler  rallies  the  faithless*'. 

contrasts 

Much     to     do     harm     hath     he     striven 
with  his  famed  helps,  if  it  be  so; 

But  essential  truths  hast  Thou  held 

in  Thy  memory,  Lord,  through  Vohuman; 

These  in  Thy  Kingdom  I  place; 

in  the  Law  Thy  truths  I  establish! 

blindness. 

Of  these  wretches  none  may  declare 
how  great  are  their  marshalled  forces, 

And  what  as  victorious  they  laud, 
thus  famed  by  their  glittering  iron; 

But  their  utter  ruin,  0  Lord, 

most  clearly  Thou  seest,  0  Mazda! 

reminiscence  and  reproduction 

Among  wretched  sinners  like  these 
one  Yima  was  famed  Vivanghusha; 

The  same  our  men  to  seduce 

flesh  of  Kine  in  its  pieces  was  eating; 

From  such  and  like  guilt  may  I  stand 
in  Thy  searching  view,  -  apart! 

*^  or  'as  he  dooms  the  accurst  to  destruction'  (a  fuller  idea). 

19 


—    14G    — 

confiscations  and  roller ies 

The  herald  of  creeds  that  are  false 

he  mars  our  life's  aim  by  his  teaching; 

Seizing  away  my  wealthy 

the  blest  and  just  wealth  of  the  faithful, 

With  voice  of  my  spirit  I  cry 
to  Asha  and  You  to  deliver! 


llasphemies  and  devastation 

Aye,  he  would  destroy  my  Word, 

who  for  sight  as  the  worst  announces 

The  Kine  for  the  eyes  and  the  Sun, 
and  the  gifts  of  the  wicked  offers, 

Who  makes  our  meadows  a  waste, 
and  hurls  his  mace  at  believers! 


plunderers 

Yes,     such     would     destroy     my     life 

who  consult  with  the  great  of  the  wicked: 

From  lord  and  from  lady  they  seize 
their  wealth  and  inherited  treasure, 

Harming  Thy  saints  in  their  walk, 
retarding  them  from  Thy  Good  Mind. 


the  foe  lefore  Asha 

By  which  word  they  keep  back  mankind 

apart  from  the  holiest  action: 
Evil!  said  God  unto  these, 

who  would  slay  Thy  folk's  life  with  its  blessings. 
Choosing  Grehma  over  Thy  Law, 

and  the  Karpans  and  reign  of  Druj-servers. 


—     147     - 

the  furious  chief 

Which  powers  on  his  side  the  Grehma 

in  abode  of  the  Worst  Mind^  was  seeking, 

The  peoples'  destroyers,  they  both; 

Yes,  that  Grehma  with  passion 2  bewails; 

Thy  prophets  calling  would  curse  *2^ 

for  it  holds  him  from  sight  of  the  holy! 

vengeance 
Be     his     Grehma     in     chains! 

may  our  plans  cast  down  the  Kavis! 
Mighty  pair  in  deceit, 

since  they  come  as  an  aid  to  the  faithless, 
When  the  Kine  for  slaughter  was  set 

and  the  Kindler  of  death-slaying »  aid. 

after  an  interval,  hopes 

Thus  hence  and  with  force  have  I  driven 
the  Karpans  and  Kavis'  disciples;  — 

And  this  being  past**,  those  lords 

whom  they  rob  of  their  sovereign  power. 

Let  these  by  the  two  be  borne-on 

to  the  home  of  Thy  Good  Mind*  the  blessed! 

the  Sovereign 

All     this     is     from     that     Best     One 

who  speaks  from  wide  light  ^  of  the  altar  5, 

A  Sovereign,  0  Mazda,  the  Lord, 

O'er  what  is  my  grief  and  my  doubting, 

When  now  for  the  harm  of  the  evil 

darts  cast  from  the  tongue  I  am  hurling! 

^  at  the  court  of  treason. 

^  or  'that  Grehma  bewails  with  desire,  Thy  prophets  calline:  he 
seeks,  but  .  .  .'.  -c  & 

3  the  word  so  translated  may  mean  'far-lighting*  here  but  an 
exact  y  similar  form,  differing-,  if  at  all  only  in  accent,  means  elsewhere 
' death-afar ',  1.  e.  'holding  death  afar'.        **  cp.  Y.  30,  11. 

*  perhaps  *to  the  home  of  the  good  man'. 

^  see  the  word-for-word. 


—     148     — 


Y.  32.     Word-for-word,  etc. 

1.  A  very  different  cast  from  mine  of  this  first  strophe  is 
circulated  among  zendists  having  for  its  author  the  late  eminent 
Professor  R.  v.  Roth:  ^The  Daevas,  as  daeva-worshippers,  were 
supposed  to  be  addressed  in  the  vocative:  "His  kinsman,  his  verc- 
zena  and  his  airyaman  desire  to  know  the  friendship  of  Ahura 
Mazda  .  .  .,  0  Ye  Daevas ! ". 

But  strange  to  say,  even  such  a  difference  as  this  would  not 
affect  the  external  and  literal  forms  which  are  quite  simple  save 
one;  and  as  regards  that  one  the  differences  in  opinion  do  not 
seriously  affect  the  cast  of  meaning  given  to  the  passage.  A  ver- 
batim would  be:  Miis  Kinsman-lord  will-pray  [or  ^has  prayed'], 
his  working-stall-class  and  his  befriended-peer;  (b)  his  [are]  the- 
daevas,  [the  demon  gods  of  our  foes;  but]  in-my  consideration  [is] 
the-favoured-friend  of- Ahura  Mazda:  (c)  Thy  messengers  may-we- 
be:  may'st-Thou-hold  [or  ^restrain']  those  who  treat  You  with- 
hostile-malice'.  Whether  a  hostile  or  hike- warm  ^kinsman-lord', 
^peasantry'  and  'peer'  are  ever  really  mentioned  or  not,  it  is  to 
the  last  degree  probable  that  these  three  degrees  in  the  social 
status  existed  among  the  hostile  party;  and  they  must  therefore 
have  been  often  borne  in  mind:  yet  in  view  of  the  differences  in 
opinion  between  other  pupils  of  Roth  and  me  it  would  not  be 
weU  to  base  any  close  and  pointed  doctrine  on  these  two  lines  a 
and  J;  but  notice  the  striking  c. 

2.  '  To-these  Ahura  Mazda  ruling  ^  with-good  mind  (b)  in-accor- 
dance-with-[His]-sovereign-power  answered  with-asha  [as  the  fidelity 
of  His  ever  truthful  word,  perhaps  also  as  personified  ^vith  Asha 
His]  brilliant  [or  'beneficent']  good-companion':  ' We-have-chosen 
your  ^r(a)maiti;  [i.  e.  your  alert  and  ready  mind,  obedience,  or 
your  representative  chief  filled  with  the  devoted  alertness  of  the 
mind'];  'she  (meaning  'he*')  shall-be  Ours'. 

3.  'Thus  you,  0-[ye]-Daevas,  [servants  of  the  demon-gods 
of  our  foes]  are  all  a-seed  from-the-Evil  Mind,  (b)  and-who  sacri- 
fices to-you  much*,  [or  'and  what  man  sacrifices  to  you']  [is  a  seed] 


'  ruling  * 


some  (following  Roth)  would  say  'inclining  toward'  rather  than 


—     149     — 

of  tlie-Druj(k)  [the  liannful  He-demon  of  our  foes,  the-inverted 
Aslia],  and  [of  the  demon]  of- arrogant-perversity;  [so  in  antithesis  to 
the  alert-devotion  of  strophe  2] ;  (c)  in  advance  [are]  your  deceits- 
and-stratagems  by-Avhich  ye-have-been-heard-of  in-the-seventh  [(][uar- 
ter-]of-the-earth,  [i.  e.  in  this  'seventh'  in  which  men  dwell]'. 

4  ^Wherefore  ye-have-prepared  [those- things]  which  men  giving- 
forth  the-worst  [results]  (b)  speak  loved  of-the  Daevas  [the  Demon- 
gods  of  our  foes)]  excluded-and-rejected  of-the-good  mind,  [i.  e. 
of  the  good  mind  in  the  saintly  community],  (c)  perishing  from-the- 
understanding  of-Ahura  and  from-Asha  [as  representing  the  ortliodox 
people  of  the  land] '.  The  differences  in  opinion  have  but  little 
bearing  upon  the  practical  result. 

5.  'Therefore  ye- will- defraud  mankind  of-prosperous-life  and 
of-deathlessness,  (b)  since  [he-with]  the-evil  mind^  [regulates]  you 
who  [are]  the-Daeva-demon's- [worshippers]  (c)  with-evil  word  [unto] 
action  by- which  [this]  ruler  will-regulate,  [or  ^has  regulated']  the 
evil-infidel,  [or  ^  by- which,  i.  e.  by  which  word  the  evil  spirit,  or 
^fury'*^)  assigns  the  evil-infidel    to  destruction']'.       *^  ved.  manyu- 

0.  ^  [Being]  a-person-of- many-injurious-assaults,  |i.  e.  ^  being 
very  dangerously  destructive']  he-has-attained-his-aim  by-wliich- 
means  he-is-announced,  [i.  e.  he-has-become-notorious] :  and  if  by- 
these  [things],  so,  (b)  0-Ahura  [as]  holding-really-true-[statements]- 
in-[Thy]-memory  Thou-hast-known  [them]  through- [Thy]-good  mind; 
(c)  [Therefore]  I-will-establish  these-doctrines  [which  Thou-dost- 
know  to-be-true]  in-[Thy]-Kingclom,  0-Mazda,  and  in-asha  [as  the 
legal  constitution  of  the  State]'.  The  differences  in  opinion  here 
do  not  practically  affect  the  result. 

7.  ^Of-these-injinious  [persons]  [he  is]  nothing  aware  that 
[his]  collected-resources  [in  men  and  material  are]  to-be-smitten-  (so 
with  one  text)  (b)  which-[resources]  he-announces  [as]  victorious, 
by-which  he-was-heard-of,  [i.  e.  famed]  through-[his]-glittering- 
bronze  [weapon] ;  (c)  [of  J  the-destruction  of-whicli  [assembled-forces] 
Thou,  0-Aliura  Mazda  art  most-cognisant'.  [Or  alternatively:  ^he 
is  nothing  able  to-declare**  (so  with  another  text)  what  are  his 
assembled-forces  .  .  .'  which  are-announced  [as]  victorious'  .  .  . 
Others,  following  Koth's  teachings,  reproduced:  ^not  even  a-know- 
ing-one  [an- experienced-person  is]  able  to  say  (b)  how-many  living  he- 
cuts  (so(?))  with-his-glittering    steel,    of    whose    fury  (?)   Thou    art 

1  insert  here  'the  evil  spirit'  omitted  in  recopying. 


—    150    — 

most  cognisant]'.      The  practical  result  remains  somewhat,    but  not 
radically  affected  by  tliese  differences  in  oj)inion. 

8.  ^Of-[i.  e.  amoug-]-these  injurious-persons  a-certain-Yima 
was-said  [to  be]  Vivai'ighusha,  i.  e.  a  son  of  Vivaiighvafit]  (b)  wlio 
desiring-to-please  our  men  was  eating  the-pieces  of-the-cow:  [parts 
of  her  flesh,  (which  was  forbidden  to  be  eaten  among  many)] ; 
(c)  of-these-[i.  e.  fro m- among- these] -whosoever-they-may-be  I-am 
[severed]  even  in-Thy-discriminating-and-separating-judgment,  [that 
is  to  say,  ^Thou-dost-distinguish  between  me  and  them']'.  The 
literal  terms  and  sense  are  here  quite  clear.  [It  is  however  im- 
possible to  pass  this  strophe  without  pausing  to  consider  the  plain 
but  astonishing  fact  that  Yima  Vivaiighusha  is  alluded  to  as  if  he 
were  one  of  the  figures  in  this  vivid  historical  connection.  The 
person  is  cited  as  if  he  were  one  of  the  opposing  party  so  poin- 
tedly referred-to  and  with  so  much  feeling.  What  will  able  non- 
specialists  say  of  it,  when  I  point  out  that  Yima  Vivanghusha  was 
one  of  the  oldest  names  in  Aryan  mythology,  the  Yama*^  of  the 
Veda.  Of  course  I  have  hitherto  regarded  it  as  a  mere  allusion 
to  a  previous  antiquity,  but  see  the  language:  ^a  certain  YimaV.', 
or  '  even  YimaV.':  4he  same  our  men  to  content'  .  .  .  and  he- was, 
^of  or  ^ among',  tliese  Svretches'  concerning  whom  such  passionate 
expressions  are  used;  while  the  whole  scene  glows  with  life.  Is  it 
merely  an  allusion  to  a  still  more  remote  antiquity?  I  think  that 
our  opinion  liitherto  to  this  latter  effect  has  been  largely  influenced 
by  presuppositions,  and  if  the  language  should  really  describe  what 
was  contemporaneous  with  tlie  person  who  composed  it,  then  our 
document  is  simply  priceless;  and  the  Gathas  are  placed  at  an 
antiquity  beyond  our  utmost  conceptions  liitherto.  When  we  also 
remember  that  in  this  Gathic  struggle  we  have  actually  the  only 
trace  in  all  history  of  those  mortal  estrangements  which  must  have 
taken  place  as  the  two  branches  of  the  Aryan  race  broke  apart, 
we  cannot  resist  the  conviction  that  we  are  bound  in  fidelity  to 
science  to  consider  these  two  circumstances  in  their  natural  bearing, 
one  upon  the  other.      *^  son  of  Vivj'isvant. 

Was  this  gathic  quarrel  not  merely  one  of  the  conflicts  be- 
tween Iranian  Aryans,  and  the  future  Indian  Aryans?,  or  was  it 
one  of  the  very  earliest  of  their  hostile  encounters?:  And  if  one 
of  the  earliest,  how  remotely  ancient  must  have  been  the  estrange- 
ment   of    which    it    was    the    expression  ?     Could    the    encounters 


—     151     — 

here  alluded  to  have  been  so  very  long  after  the  first  estrangements 
consequent  upon  separation?;  —  and  if  not  so  long  after  them  what 
have  we  to  say  about  this  allusion  to  a  remotely  ancient  name  as 
that  of  a  person  ^who  was  of  the  number  of  the  wretches'  that 
stirred  the  early  composer's  patriotic  passions.  At  all  events  we 
have  with  certainty  a  conflict  between  Iranians  and  tribes  who  held 
fervently  to  the  deva-religion  of  the  Rig  Veda.  (Notice  how  the 
scene  contradicts  the  silly  hypothesis  of  a  late  date). 

9.  ^[As]  a-proclaimer-of-evil  [proclaiming]  doctrines  he  will- 
destroy  the-understanding,  [or  ^plans'],  of-life  [or  'of  the  people'] 
with-[his] -exhortations  (b)  taking-away  my  wealthy  the-blest  real 
[possibly 'the~eternal?']  wealth  of-the-good  mind;  [i.e.  'of  the  good- 
minded  man 'J.  (c)  With-the-hymn  of-my  spirit^  O-Mazda^  I-cry- 
complaining  to-You  and-to-Asha,  [as  to  the  guardian  of  right] '. 

10.  (a,  b)  'He  will-destroy  my  doctrines  who  has-declared 
[that]  the-Cow  and  the-sun  [are]  the-worst  [thing]  to-see  with-the- 
two-eyes;  and  who  offers  the-offerings  of-the- wicked-infidel,  (c)  and 
who  makes  [our]  meadows  waterless,  [i.e.  'who  destroys  (or  'neg- 
lects') the  irrigation']  and  who  discharges,  [i.e.  'lets-fly'  his]  club 
at-the-saint '. 

11.  Here  there  would  be  more  difference  ^  in  opinion  [as  to 
details,  but  the  life  of  the  lines  is  by  no  means  affected:  'These- 
even  would-destroy  my  life  who  have-consulted  with-the-great-[ones] 
of-the-infidel-sinner.  (b)  He  [the  infidel  sinner]  takes-away  the-pos- 
session  of- the-inheri ted- [wealth]  of-the-master  and  of-the-mistress ; 
(c)  who  would-retard-by-inflicting-wounds  the-saintly  [citizens  keep- 
ing them  back],  0-Mazda,  from-the-best  thouglit  [the  vestibule  of 
Heaven]'.     See  Gathas  Comm.  pp.  480,  481. 

12.  Notwithstanding  quasi  technical  differences  in  opinion 
as  to  the  precise  definitive  force  of  two  expressions,  the  main  sense 
is  again  unmistakeable  here:  'By  which  word  they  cause-men-to- 
fall  (?),  [or  'by  wounding  cripple  them ']  from-the-best  action  (b) ; 
to-these  Mazda  said:  'evil  [are  ye]',  who  would-slay  the-Cow's  life 
[meaning  'the  supreme  cattle  interest']  with*-a-friendly-word,  (c)  by- 
whom  the-Grehma  and  the  Karpan  were-chosen  above- Asha,  and  the 
government  of-those-who-wish-for  the-Druj(k)  [the  harmful-Demon  of 
the  Lie,  inspiring  genius  of  our  foes]'.    * 'having  a  friendly  word'(?). 

13.  'Which-two  [the-Druj(k)  and  the  Karpan]  the-Grehma 
with- [his]  authority,  [or  '  which-two  Kingdoms  (but 'Kingdoms'  could 


—     152     — 


hardly  be  used  in  an  evil  sense)]  was-observantly-desiring  in-the- 
abode  of-tlie-worst  Mind,  [i.  e.  in  tbe  cities  (or  ^at  the  Court')  of 
the  evil-minded  enemy'],  (b)  the-slayers  of-tliis  people,  [or  ^of-this 
world',  or  'life'],  and  which- two  [or  better  'and  who']  were-com- 
plaining  in-desire,  [meaning  either  ^enviously  desiring'  or  ^leartily 
lamenting',  or  ^cursing'  (so  Roth),  (c)  the-embassy-commission  of- 
Thy  prophet,  [i.  e.  ^ accorded- to-Thy  prophet']  who  will-hold  them 
from-the-sight  of-Asha,  [as  the  representative  of  all  the  sacred  in- 
fluences incorporated  in  the  political-religious  organisation]'. 

14o  Here  we  have  some  severe  Gothic  difficulties,  but  the 
force  of  the  lines  is  again  too  great  to  be  trammelled  by  them;  we 
might  even  leave  the  doubtful  words  altogether  unrendered,  as  all 
agree  upon  the  general  cast.  '  [Be]  his  Grehma  in"-chains*  [or  ^  be 
he  in-terror';  (so  I  conjecture  with  a  different  text  however  N.  B.)]; 
may  [our]  plans  depose  even-the-Kavis,  (b)  powerful-ones  even 
these-two  [the  G.  and  the  K.'s]  extreme*-in*-strategems*i  [very- 
deceitful]  since  they-will-come,  [or  ^ did  come',  ^ were  coming']  [as] 
an-aid  to-the-evil-infidel,  (c)  and  when  the-Cow  was-declared  [to 
be]  for-conquering,  [i.  e.  'to  be  conquered',  or  ^ slain',  and  lie] 
who  will-kindle,  [our]  death-removing ^  aid'.  (Or  the  word  ren- 
dered Meath-removing '  may  here  exceptionally**  mean  ^our  far- 
lighting'  aid:  i.  e.  ^the  flames  of  the  altar  fire'). 

15.  The  general  sense  here,  as  so  often,  cannot  be  mistaken, 
the  particular  forms  being  also  very  clear;  yet  differing  casts  may 
be  given  to  the  free  renderings :  ^With-those  [instrumentalities]  will- 
I-[or  ^do-I']-expel  what-two  [are]  the-Karpite,  [the  'following  and 
influences  of  the  party  known  as  the  ^^arpans']  and-the-Kavite 
[(so),  meaning  'the  party  attached  to  the  Kavis'],  (b,  c)  upon,  [i.  e. 
after  •^]  these  [events]  let  those  whom  they-render  not-[more]-ruling- 
at-will  over-the-people,  [or  ^over  life'  (possibly  meaning  ^not  having 
the  power  of  life  and  death' (V))],  let-these  be-borne  by-the-two  [Haur- 
vatat,  i.  e.  ^healthful  weal',  and  Ameretat^t,  i.  e.  'deathless  long- 
life  2]  to-the-abode  of-the-good  mind  [meaning  either  ^to  ^Heaven' 
or  ^to  the  scene  of  beatified  life  among  men']'. 

16.    Here  we  have  one  of  the  most  uncertain  strophes  in  the 

^  tlie  word  which  1  render  'very-deceitful'  is  given  by  other 
hearers  of  Roth  as  meaning  'from  of  old'  (so  I  believe  Haug  (?)  first 
printed). 

-  so,  I  conjecture  from  otlier  passages.      '  or  'in  consequence  of. 


—     153    — 


GSthas  for  close  exegesis,  a  veiy  battle-corner  for  exi^erts;  yet, 
leaving  the  disputed  words  entirely  out  and  on  one  side,  we  can 
still  recover  a  keen  idea:  ^All  this  is  from  that  Best  one  who  is 
teaching  in-the-wide*-light*  of-the-altar-flame*,  (b)  ruling,  0-Mazda 
Ahura,  over-what  [is]  my  calamity*  [or  my]  doubt*,  [or  ^over  my 
terror  (some  vital  interest  is  involved;  perhaps  ^over  my  cer- 
tainty (?)  and  uncertainty  {?)) ;    (c)  when    for-vengeful-harm    of-the 

wicked-infidel  I  am-casting-forth  from-my-mouth  [missiles,  i.e.  ^ana- 
themas '] '. 

'  perhaps  'wide-light'  is  to  be  taken  figuratively  as  'in  the  wide 
understandmg  of  the  pious'. 


^^ 


20 


YASNA  XXXIII. 

PrayerS;  hopes  and  self  consecration. 

Brighter  times  seem  to  have  arrived.  The  vengeance  so  con- 
fidently promised  at  the  close  of  Y.  XXXIT  is  described  as  near 
at  hand.  In  fact  the  first  three  verses  seem  to  belong  as  much  to 
XXXII  as  to  the  present  chapter.  They  remind  us  of  the  choruses 
of  attending  saints  or  Immortals  in  Y.  XXIX^  perfectly  germane 
to  the  connection,  but  referring  in  the  third  person  to  a  speaker 
who  closes  the  last  chapter  with  a  first,  and  who  begins  again  with 
a  first  in  nesse  4.  The  propriety  of  a  division  into  chapters  here 
rests  upon  the  fact  that  the  thought  comes  to  a  climax  at 
Y.  XXXII,  16,  beginning  afresh  at  XXXIII,  4.  Whether  Zara- 
thushtra,  or  the  chief  composer,  whatever  his  name  may  have  been, 
composed  these  three  veises  relating  as  they  do  to  himself,  and 
put  them  into  the  mouth  of  another,  is  difficult  to  determine.  I 
doubt  very  greatly  whether  the  expressions  ^I  approach',  ^I  offer' 
etc.,  or  the  words  ^he  will  act',  Het  him  be  in  Asha's  pastures' 
are  at  all  meant  to  express  more  than  some  modern  hymns  which 
use  ^I'  and  ^he'.  Both  are  in  constant  employment  in  anthology 
with  no  actual  change  in  the  person  indicated,  ^I'  and  ^Thy  servant' 
are  merely  verbal  variations.  Here  however  the  change  is  some- 
what marked  by  the  allusion  to  the  chastisement  of  the  wicked  just 
previously  named.  It  is  to  be  noticed  that  the  strictest  canon  with 
the  original,  as  indeed  with  the  later  Zoroastrians  of  the  Avesta 
was  the  ^primeval  law'.  Unquestionably  the  precepts  understood 
as  following  from  the  dualistic  principle  were  intended;  that  is  to 
say,  no  trifling  with  any  form  of  evil,  least  of  all  with  a  foreign 
creed,  was  to  be  tolerated.  Ahura  had  no  share  in  any  thing  that 
was  in  any  of  its  relations  corrupt;  the  Ratu  mentioned  is  said  to 
be  as  sternly  severe  upon  the  evil  as  he  is  beneficent  to  the  good. 
2.    The  fierce   hostilities   hitherto    pursued    are  more  than  justified. 


—    155     — 

3  and  accordingly  the  reciter  is  made   to  pray  for    one    spiritually 
enlightened:    4et   such    an   one   be  supported  in  his  holy  toil;    let 
him  till  and  tend^    in  the   sacred   pastures  of  our  valleys^    but    not 
there  alone^    in  the  spiritual  pastures   of    the    Divine    Benevolence 
(where  the  emblematical  Kine    are    grazing).      4.    Taking    up    the 
peculiar  ^I  who'  of   Y.  XXVIII,    the  composer  returns  to  the  first 
person  continuing  in  that  form  throughout.      As   it   is   highly  pro- 
bable that  the  person  who  says  ^I  who'  is  the  same  who  uses  that 
curious  expression  in  Y.  XXVUI,    and   if  we  may    take   verse  14 
as  fair  evidence  that  Zarathushtra   is  the  speaker  here,    we  acquire 
some  additional  grounds   for  believing    that    the    person  who  wrote 
(if  we  can  apply  such  an  expression  to  any  composer  of  that  early 
day)  the  words  ^to  Visht^spa  and  to  me',    ^to  Frashaoshtra  and  to 
me',  'to  Zarathushtra  and  to  me'  was  universally  recognised  to  be 
none  other  than  Zarathushtra  himself,    composing  a  piece  or  pieces 
intended  to  be  recited  by  another.     4.    As    if    in    response    to  the 
words  in  verse  3  he  begins  a  prayer  which    is   only   completed  by 
its  izijd  in  verse  6  and  which  gathers   intensity  by  each  preceding 
turn  of  words.      True  to  a  practical   dualism    he   first    abjures   the 
leading  sins,  and  prays  not  for  a  ^hundred  autumns'  of  booty  and 
of  brutal  glory,    but  for  a  long  life  in  the  Kingdom  which  was  to 
be  established  in  the  spirit  of  the  Divine  Benevolence  and  for  paths 
not  only  fitted  for  the   war-cart    or   for    commerce,    but    for    those 
rigidly  ^straight'    paths    of   lofty  purity    in  which    ^Ahura  dwells'. 
6.    I,  he  adds    once    more,    I,    who    am    Thine    actually    invoking 
priest  ^straight'  like  the   ^ paths ',-am   seeking    to  know    from    that 
best  mind;    to    know  what?    ShaU  we  regard    it  as  a  bathos  when 
we  read  that  he  prays  thus  with  cumulative  urgency  to  know  what 
the  Best  Spirit    thought  should  be  done  for  the   recovery  and  per- 
fection of  the  ^fields'!    If  we  turn  to  Y.  XXIX,  we  shall  see  that 
the  identical  word    there  used   describes    the    original  want    of   the 
Kine's    soul.      It   was    ^good  field- culture '  which    She   implored  as 
Her  salvation ;  and  it  was  the  sacred  agriculturalist  who  alone  could 
afford  it ;  and  who  as  the  ^diligent  tiller'  remained  the  typical  ^saint'. 
And  as  his  useful   deeds    in  reclaiming,    irrigating,    and  cultivating 
land  were  justly  ranked  as  among    the    first    services    of   a  human 
being,  and  as  the  last  preparation  of  the  gathered  grain  was  perhaps 
humorously,    but    yet    none  the  less  pungently,    said    to    make  the 
Demons  'start',  ^shriek'  and  ^fly'  (VendidM  III,  165,  Sp.),  and  as 


—    156    — 

further  a  life  from  the  fruits  of  the  earth  continues  to  this  day  to 
be  the  main  difiFerence  between  those  who  live  by  murderous  theft 
and  those  who  life  honestly,  by  tilling  and  pasture,  and  in  nearly 
the  same  regions  (or  at  least  in  regions  similarly  circumstanced), 
I  think  we  may  not  only  see  no  bathos  here,  but  on  the  contrary 
we  may  admire  the  robust  common  sense  of  this  early  religion, 
and  say  that  a  knowledge  as  to  a  true  policy  in  its  department  of 
agriculture  was  one  of  the  wisest  possible  desires,  and  the  most  of 
all  things  wortly  of  a  ^ sight  of  Mazda',  and  of  ^consultation  with 
Him\  How  the  fields  had  better  be  worked  and  how  the  people 
could  be  best  kept  from  bloody  free-booting  as  aggressors  and  as 
victims,  this  involved  Ahura's  Righteous  Law,  His  Benevolence, 
Government  and  Active-zeal,  the  four  energetic  ^Immortals'  all  at 
once;  and  this  also  alone  could  secure  the  other  two  rewarding 
personifications.  Healthful-weal,  and  Deathless-long-life.  7.  Having 
prayed  for  that  which  is  the  first  virtue  and  blessing  of  civilised 
existence,  'work'  skilful  and  successful,  he  proceeds  to  other 
petitions:  'Let  Ahura  (spiritually)  approach  and  behold  the  typical 
worshipper     in     his     fervent     devotion      and     generous     oblation : 

8.  Sacrifice   and    hymns    are    as    vital    as    the    bare    uttered    law. 

9.  ^May  the  two   pious  chiefs  who  bring  on  Asha  to  his  conquests 
be  borne  by  Weal  and  Long-life  to  the   shining  home'.      10.    As- 
king Ahura  in  His  ^loving  will'   to  bestow  the    various    phases    of 
happy  home-life,  the  composer  prays  that   their  'bodies'  (probably 
meaning,  as  in  Y.  XXX,  2,  'their  individual  persons')  might  flourish 
in  the  graces    of   the  Good  Miud,    the  Holy-Sovereignty,    and   the 
Law.    11.  And  to  this  end  he  invokes  these  latter  in   a  remarkable 
verse.     Truly  astonishing  is    it  indeed  that  what  is    in  one  verse  a 
sublime  abstract  term  qualifying  the  thought,  words,  and  deeds  of  God 
Himself  in  the  adverbial  grammatical  form  should  at  the  next  step 
be  invoked  and  adored  as  a  personal  being.      Yet  here   is  not  one 
alone  of  those  Supreme  Ideas  of  the  Amighty  asked  to  'come'  and 
as  a  person ;    but  the  whole  leading  Four.      They    are    to    'come' 
and  not  that  only,  but  to  'listen  and  to  cleanse'.     12.  The  'thrift- 
law'  of  the  spiritual  Chief  is    as    ever    the    central    object    of    his 
desire.       13.    With    a   spirituality    still    deeper    than    his    Semitic 
colleague,  he    asks,    not    'to    see'    the    person    of    God,    but    His 
^nature';    and  he  begs   of  'Devotion'    as    first    acquired,    practised 
and  then    speaking   as    the  Archangel  within    him    and    liis   fellow 


—     157    — 

chieftains  to  reveal  the  Gnosis,  the  Insight^  that  is  to  say^  the 
Eeligiou  of  the  Holy  Faith.  14.  After  this,  verse  14  seems  a 
legitimate  continuation.  Its  Zarathushtra  may  mean  ^I'  just  as 
^ David'  is  used  by  the  supposed  David  for  ^me':  nnd  the  language 
can  mean  nothing  but  a  dedication  of  all  tliat  he  is,  and  of  all 
that  he  possesses  to  Ahura. 


—    158    — 
YASNA  XXXIII. 

how  ilic  champion  chief  to  ill  act 

Thus  will  lie^  net  as  with  those 

which  were  laws  of  the  world  primeval; 

Deeds  most  just  he  will  do 

for  the  faithless  as  for  the  holy 

Frauds  of  the  one  he  will  reach, 

and  what  secmeth  right  in  the  other. 

vengeance  a  duty 

He  who  does  harm  to  the  faithless 

by  speech  or  with  steadfast  purpose 2, 

Or  whether  he  does  it  with  hand; 
or  with  benefit  blesses  our  people. 

Brings  offerings  to  God's  ^  will 
in  the  joy^  of  Ahura  Mazda. 

he  justice  in  the  field 

But  he  who  is  best  to  the  saint, 

whether  Kinsman-prince,  or  a  peasant, 

Or  befriended  peer  of  our  King, 
or  a  herdsman  clever  for  cattle. 

Be  he  in  Asha's  work-field 

in  the  pastures  of  Thy  faithfuls 

ahjuring 

I  who  from  Thee  am  abjuring 

rebellion  and  evil  scheming. 
All  arrogance  from  our  Chief 

and  the  Lie- demon  threat'ning  the  people, 
All  blamers  of  the  ally, 

from  the  Kine  the  cheating  measure  .  .  . 

1  tlie  leading  chief  as  coming  into  the  Kingdom  which  was  to  be 
established. 

2  see  the  word-for-word. 

3  possibly  *to  the  Faith'. 

*  *in  the  love'  (?)  of  A.  M. 
»  'of  the  Good  Mind'. 


—    159    — 

invoking 

I  who     invoke     loyal     faith  ^ 

to  Thee  all-greatest  for  succour, 
Gaining  long  life  for  myself* 

in  the  Realm  where  the  Good  Mind  2  is  ruling, 
And  paths  that  are  straight  from  their  Truth, 

where  Mazda  Ahura  is  dwelling  .  .  . 

imploring 

...  an  invoker  unerring  through  Truth 
from  the  Best  spirit  will  1  implore  it, 

From  him  with  this  thought  will  I  ask 

how  he  thinks  our  fields  should  be  cultured**: 

These  are  the  things  ^  that  I  seek 

from  Thy  sight  and  the  words  of  Thy  counsel. 

the  great  listener 

Come  Ye  then,  Mazda,  0  best*  One*, 

to  my  ritual,  mine  in-verity; 
Through  the  Law  let  them  see  with  the  faithful 

how  to  me  the  great  Magavan  listens; 
And  manifest  be  there  among  us 

the  manifold  offerings  of  praise! 

the  goal  of  the  Yasnas 

Declare  for  me  then  the  true  rites 

that  with  Good  Mind  I  may  approach  them. 

Your  praiser's  Yasna,  Lord, 

or  Your  words,  0  Asha,  for  chanting, 

Your  gift  is  the  Life  never-dying 

and  continuous  Health  Your  possession! 

^  sraosha,  obedient  listening;  see  Y.  XX VIII,  5. 
-  possibly  meaning  'the  good  man'. 

3  the  entire  subsistence  and  morale   of   the  ^  community    depended 
upon  this  first  great  experiment  in  systematic  agriculture. 


—    160    — 

and  for  the  chiefs 

And  let  this  bear  on  the  spirit 

of  Thy  two  law-promoting  rulers 
To  Thy  brilliant  home,  0  Lord, 

with  heavenly  wisdom's  meaning 
To  arouse  the  help  of  these  two^ 

whose  souls  are  as  one  united! 

prosperity  unlimited  besought  for 

All  prosperous  states  for  our  land 

which  have  been  and  still  are  existing 

Or  which  yet  may  be  coming  on, 

do  Thou  grant  us  these  in  Thy  love'-^; 

Increase  Thou  in  joy  our  being 

through  Thy  Power,  Thy  Good  Mind  and  Law: 

the  Archangels 

Ye,  the  most  bounteous  Mazda 

Ahura,  and  Zealous-Devotion^ 
And  Asha^,  the  settlements  furth'ring, 

thou  Good  Mind  5  and  Kingly  Power  ^, 
Hear  ye  me  all,  and  cleanse  me 

for  all  deeds  which  I  do  whatsoe'er! 

strength  and  a  leader 

Arise    to    me,    0    Ahura! 

through  Devotion  send  me  power, 
Most  bounteous  spirit,  Mazda, 

for  my  good  invocation's  offering; 
And  mighty  strength  give  Asha, 

and  a  thrift-lord  with  Thy  Good  Mind ! 

^  Vishtaspa  and  Jamaspa;  see  Y.  49,  9;  or  Jamaspa  and  Frasha- 
oshtra. 

^  every  critical  consideration  exacts  this  rendering.  God  would 
not  be  called  on  to  grant  the  hujitl  'all  the  good  of  life'  either  in  His 
*wiir  or  in  his  mere  selfish  'delight'. 

^  Aramaiti.        *  Asha.        ^  Vohu-manah.        ^  Khshathra. 


—    161    — 

for  light 

For  grace,  that  I  see  Thee  fully 

reveal  to  mC;  Mazda,  Thy  oature, 
And  Thy  Kingdom's  blessings,  Lord, 

the  rewards  of  Thine  own  good-minded. 
Yes,  nowi,  0  thou  bounteous  Devotion, 

through  the  Law  light  up  our  souls  ^I 

results^  consecration 

As  offering  Zarathushtra  gives 

the  vital  force  of  his  body. 
And  he  offers  to  Mazda  his  headship 

supreme  o'er  the  good-minded  men* 
And  to  Asha  his  first-ness*  in  deeds 

and  Obedience  of  vows  and  his  sceptre! 

^  lit.  'forth'.     2  oj,  ^ghow  forth  the  religious  precepts'  (an  identi- 
calresult). 


21 


Y.  33     Word-for-word;  etc. 

1.     As  to    the   tliird   line   there     is    a    serious    difference    in 
opinion ;  a,  and  b  are  however  simple  and  clear :  '  as  with-these  [i.  e. 
as  with  regard  to  these  considerations  whatever  they  were]  so  will- 
he-cany-ont-for-himsel£  what    [were]  the-institntions  of-the-primeval 
world:  (b)  most-just  deeds  the  Ratu  will-do  for-the  saint  and  what 
[is  due]  for-the-evil-[infidel],  (c)  of-whom,  [i.  e.  both  of  the  one]  he- 
wiU-reach  the-fraud,  and  what  [are]  to  [him]  the-just  [characteristics 
of  the  other]'.     Others   follow    the    old    pahlavi    commentary^    (cp. 
Gathas  at  the  place)  rendering  c  ^  and  what  [is]  for-him  even  whose 
frauds  and  what  [are]    his  just-deeds   are-balanced']'.      Practically, 
as  is  seen,  a  serious  difference  exists  here ;  for  the  old  commentators 
saw  a  doctrine,    of  the    'middle    state'  of  souls  here;     'of  [those] 
whose  good  and  evil  deeds  have  been  equal'.      I   am  however   of 
the  opinion    that    such    spun-out   theories   came  later;    they  do  not 
seem  to  me  to  belong  at  all  to  the  g^thic  period. 

2.     The  terms  here    are    all    clear,    and   no   verbatims   could 
materially   differ   from  one  another;    yet    different    casts    might    be 
given  to  the  sense  in  the  necessarily  free  renderings,  (a,  b):    'but 
[he]  who  does  iU  to-the- evil-[infid6l]  either  by-word,  or  by-thought, 
or  with-the-two-hands,  i.  e.  'by-action']  or  in-a-good,    [effect,   i.  e. 
'beneficently,',    'for  their  benefit']  instructs  the  populace,  [or  'the 
faithful'],  (c)  these  are-effecting  offerings  to-the-holy-faith    [or  'to- 
the-wiU-of  [God']  in- [their] -delight  toward-[lit.  'of']-Ahura  Mazda'. 
Or  the  meaning   may    be    'to    the    delight    of  Ahura  Mazda';    we 
should  however  not  expect  the  locative  case   if  this  latter  were  the 
meaning,  but  the  dative.    It  will  be  best  however  not  to  press  this 
expression  'in  their  love  toward  Ahura'  too  closely,    'in    the  emo- 
tional will',  'delighted  choice'  of  Ahura,  may  be  the  true  meaning. 
3.     No  difficulties  are  apparent  here:  '[he]  who    [is]  best  to- 
the-saint,  either  [as]  kinsman-lord,  or  [as]  working- stall-peasant,  (b) 
or    with-the-allied-peer,    0-Ahura,    intelligent,    or    [endowed-] with- 
energetic-zeal  for-the-Oow,    [i.  e.    'for   the  highest   of  our  interests, 
the    cattle-culture];    (c)    so    let-him-be    in-the-pasture-field    of-asha, 
[i.  e.  '  in  the  routine  of  steady  labour  under  every  sacred  obligation 
and  guaranty'],  and  of-the-good  mind,  [i.  e.  'of  the  regular  citizen 


—     1G3    -- 

pledged  to  every  beneficent  policy  and    animated   by    the    national 
religious  spirit '] '. 

4.  This  strophe  is  simple  and  clear :  ^  [I]  ^yho  am-depre- 
cating  from-Thee,  O-Mazda,  disobedience  and  an-evil  mind,  (b)  and 
also  insolence,  [or  ^the  equivocating  avoidance  of  all  active  duty, 
(the  inverted  aramaiti,  which  was  the  'alert  mind  for  devoted  zeal')] 
from- the  kinsman- [lord],  and  the  Druj(ii)  [the  harmful  lie-demon] 
nearest-[approaching]  from-the-toiling-stall-peasaut,  (c)  [abjuring,  and 
deprecating]  also-the-blamers  from-the-allied-peer,  and  the- worst- 
measure  from-the-fodder,  [or  'the  gathered  pasture']  of- the-Cow  .. .'. 

5.  .  .  .  ^[I]  who  Thy  Sraosha,  [i.  e.  'obedience  toward 
Thee';  possibly  meaning  'the  man  who  is  obedient  toward  Thee'] 
am-invoking  [as]  the-all-greatest  for-aiding  (b)  having-gained  long- 
life,  [i.  e.  probably  meaning  'eternal  life']  in-the-kingdom  of-the- 
good  mind  [either  'in  the  perfected  scene  of  good  government',  or 
'in  Heaven',  attaining]  (c)  to-paths  straight  in-accordance  with- 
asha  [as  the  exact  integrity  and  justice  of  the  law]  in-which  [streets, 
or  'paths']  Ahura  Mazda  dwells  .  .  .' 

6.  '[I]  who,  an-invoker  just  in-truth  as-such  desire  [to-know] 
from-the-best-spirit  (b)  from-him  with-that-[good  intention  of]  mind 
what-] -things,  i.  e.  '  what  agricultural  labours']  he-thought  should-be- 
done ;  (c)  these-things  of-Thy-sight  and-consultation,  0-Ahura  Mazda, 
I-seek,  [i.  e.  'these  advantages',  or  'results'  of-a-sight  of-Thee 
and-of-a  conference- with-[Thee]  I-seek'^]' 

7.  'Come  to  me,  0-Mazda,  to-my-own  best  [rites,  or  pos- 
sibly, 'to  my-own  (rites),  0-Thou  best  one'],  (b)  and  let  him 
[endowed]  with-asha,  [as  the  holiness  of  the  law],  and  with-vohu 
manah,  ['the  benevolent  disposition']  see  how  I-am-listened-to  be- 
fore the-Magavan,  [i.  e.  'the  one  supremely  associated  with  the 
Maga,  the  holy  Cause'];  (c)  let  the-brilliant  offerings  of-self- 
humbling-praise  be  manifest  amongst-us'. 

1  let  it  be  again  remembered  that  no  subject  could  be  more  vitally 
important  to  the  existence  of  the  nation  in  their  experiment  than  that 
as  to  which  they  asked  for  a  'conference  with  Ahura',  meanmg  'with 
the  most  exalted  chiefs  of  the  Holy  Nation'.  Just  as  Asha  means  so  often 
'the  communities  which  were  pervaded  and  held  together  by  the  spirit 
of  the  Holy  Law'.  So  'the  sight  of  Ahura'  (if  the  idea  was  that  the 
people  should  see  Ahura)  must  have  meant  'the  sight  of,  and  the  conference 
with,  the  Saoshyants,  the  most  prominent  counsellors  of  the  scattered 
tribes '. 


—    164    - 

8.  ^  Forth  do-Ye-make-kuown  ^  to-me  tbe-offices  [of  tlie  ritual] 
so  that  I-may-advance-in-their-consummatiou  with-the-good-mind^ 
(b)  the  Yasna^  0-Mazda,  of-Your  servant  [or  possibly  meaning  ^of 
Yourself],  or,  0-Asha,  the-words  appertaining-to-the-praises ;  (c) 
Your  gifts  [are]  the-abiding -two,  the-possession  of-deathlessness  and 
of-healthful-weal ;  [or  ^  deathlessnesses  (sic)  and  healthfulnesses  (sic), 
a-possession']'. 

9.  ^Thus  to-Thee;  0-Mazda,  let  one*  [or  ^et  him*'];bear 
the-spirit  of-the-two-leaders  [as]-increasers-of  asha  [causing  the  holy 
Constitution  to  be  realised,  obeyed  and  extended  in  its  application 
to  increasing  settlements],  (b)  to-the-shining  abodes  with-super- 
mundane-wisdom  and-with-the-best  disposition-of-miud  [(this,  with 
a  hint  toward  the  thought  ^with  a  mind  fitted  for  Heaven',  as  the 
word  ^best'  was  probably  in  the  course  of  becoming  defined  in  the 
sense  of  ^  Heaven '  as  we  see  from  the  New-persian  term)],  (c)  [as] 
a-co operating-force  in-the-arousing  of-these-two  whose-two  (sic)  souls 
are  going-on-together'.  The  literal  terms  here  admit  of  but  little 
controversy. 

10.  ^All  prosperous-phases-of-life  in-[or  ^for']-the-land  [or 
possibly  ^in-being']  which  indeed  have-been,  and  which-are,  (b) 
and- which,  0-Mazda  are-becoming,  [i.  e.  ^coming-into-being',  do- 
Thou-impart  these  in  Thy  delighted-good-pleasure  [or  simply  4n 
Thy  love'],  (c)  cause  our  body,  [i.  e.  "^our  person',  ^ourselves'] 
to-increase  in-the-wished-for-beatitude  through-[Thy]-good  mind,  [i.  e. 
'Thy  beneficent  wisdom],  [Thy]  sovereign-authority,  and  asha,  [i.e. 
'  through  the  beneficent  influences  of  the  established  religious  system, 
through  its  laws,  and  its  lore ']  '. 

11.  '  [He]  who  is  the-most-beneficent  Ahura  Mazda,  and 
Aramaiti,  (b)  and  Asha  [as  the  personification  of  the  Holy  Law] 
furthering- [the  prosperity-of]-the-settlements,  and-the-Good  Mind 
[as  the  personified  benevolent  wisdom  of  Ahura],  and  Khshathra 
[as  the  personification  of  His  sovereign-authority],  (c)  hear-ye-me, 
pardon,  [or  'cleanse']  me  for- every- oblation  [which  I  ofi'er,  or  'for 
every  device  (for  good)  which  I  establish']'. 

12.  'Up,    arise*    to-me,    0-Ahura  Mazda,    through-Aramaiti 


^  it  is  barely  possible  that  the  words  'do  Ye  make  known  to-me' 
should  bo  'do  Ye  recognise,  i.  e.  accept  the  offices  of  sacrifice',  etc., 
but  the  word  'forth',  with  'to  me'  immediately  following  seems  to  show 
that  we  should  understand  'gain  for  me',  or  'make  known  to  me'. 


1G5     — 


[the  alert  and  ready  mind  to  act  inspired  within  me,  give  me] 
vigour,  (b)  0-most  Bounteous*  [with  some,  ^ O-most-holy ']  Spirit 
Mazda  on-account-of-mj-good  invocation-offering,  (c)  and-through- 
asha  [as  the  inspiring  and  guiding  spirit  of  the  law  give-me] 
mighty  force  and  a-cattle-chief,  [or  'organiser  of  the  cattle-interest'] 
through-[Thy]-good  mind,   [or  ^endowed  with  it']'. 

13.  'For-helpful-grace  in-order-to-a-seeing-at-my-choice,  [or 
'for  a  wide-seeing',  'in  order  that  the  range  of  my  mental  vision 
may  be  extended']  show  me  what  [are]  Your  undeviating-charac- 
teristics,  [i.  e.  ' Your-attributes  which  are  the  same  forever',  cp. 
Y.  31,  7],  (b)  tliose  of-[Your]  sovereign-power,  0-Ahura,  whereby 
[is]  the-blessed-recompense  of-the-good  mind,  [in  the  sainted  citizen, 
i.  e.  'of  the  good  man'];  (c)  forth,  0-bounteous  Aramaiti  show-forth 
the  religious-dogmas  through-the-law,  [or  'enlighten  the  consciences 
through  the  law']'. 

14.  (a,  b)  ^Zarathushtra  gives  the  vital-vigour  of-his-own-body 
[or  'person'  as]  an-offering  to  Mazda  and  the  priority  [the  flrst- 
ness]  of-a-good  disposition,  [to  Him;  i.  e.  he  consecrates  to  Ahura 
that  preeminence  in  the  virtues  of  good-citizenship  for  which  he 
had  become  famed],  (c)  [and  he  also  offers]  obedience  of-[i.  e.  'in']- 
deed  and-of-word  to-Asha  [as  the  personified  spirit  of  the  law,  and  with 
these]  the-sovereign-authority,  [i.  e.  ^he  devotes  the  moral  supre- 
macy which  he  has  attained  in  the  community  to-Him,  i.  e.  to 
Ahura']'. 


^^ 


YASNA  XXXIV. 

Offerings  and  prayers,  hopes  of  the  Restoration. 

1.     For  gifts  received   gifts  will   be  given.      2.    The  offerings 
are  those  of  mind  and  hand  from  men  devoted  to  the  holy  system. 

3.  The  myazda-oifering  is  mentioned  with  reverence  and  sincerity, 

4.  and  the  Fire  likewise,  which  was  worshipped,  not  so  much  like 
Agni  as  the  friendly  God    of    the   hearth  and  the  altar,    but  more 
and  chiefly  like  Agni    as    the  Priest    of    the    Church.     Not    unlike 
Agni  it  is  called  upon  both    for    inward    spiritual  strength  and  for 
temporal  blessings  in  various  forms  together  with  vengeance  hurled 
very  much  as  if  in  the  form    of  a  thunderbolt.     5.    Explaining  by 
means  of  supplications,    he    asks:     ^What    is    Your    kingdom    that 
which  Z.  establishes  and  offers  to  You  (cp.  Y.  33,  14)?    ^What  is 
the  kind  of   wealth  which  it  comprises,    not   to  fatten  your  priests 
nor  reward  your  poet,  but  to  feed  your  poor?';  cp.  Y.  53,  9:  ^Ye 
surpass    the   daeva- worshippers   in   this.     6.    If  this  be  really  thus 
show  me  a  sign,  a  doubt  which  enhances  faith'.       7.    There  is  no 
real  help  but  God.     8.    The  good  mind  (their   ^Holy    Spirit')  will 
depart  from  the  negligent.       9.    As   they   in   their  laxity  leave  the 
angel  of  Devotion,    so  Asha  will   turn    from   them.       10.    The  foe 
shall  be  terrified,    and   the    saint  exalted.       11.    Devoted  Zeal  will 
increase    both  Health    and  Deathless-long-life    in    the    Holy  King- 
dom;   and    as   the  Archangels  of  these  gifts,    they  watch  over  the 
waters  and  the  plants,    the    source    of  sustenance   for  that  life  and 
health  which  they  symbolise.    12.  ^  Teach  us  the  paths  of  the  Good 
Mind,    the  benevolent  true  wisdom'.       13.    This  is  the  precept  of 
princely  Prophet,    marking    the    reward.       14.    It    is    no  visionary 
recompense,    but   one    given   for   faithful  agricultural  toil;    for  tliis 
will  most  oi  all  things  bring- on  the  State    of  Completion,  which  is 
likewise  an  attainment  for  the  mental   as    for  the  bodily  existence, 
Y.  28,  2. 


—    167     — 


YASNA  XXXIV. 


Offerings,  the  Fire,  the  Rule  for  the  x^oor,  vicissitudes  j;asi 

The  rites  by  which,  and  the  doctrines^ 

and  the  Yasnas  by  which  Deathless-living 

And  the  Law  unto  these  Thou  hast  given 
with  the  Kingdom  of  Welfare^  Ahura, 

To  Thee  the  thank-offerings  of  these 
by  us  with  the  foremost  are  offered! 

the  natioYi's  yious  gifts 

Yes,     with     the     mind     and     to     Thee 
are  all  gifts  of  the  good  spirit  given 

By  act  of  the  bountiful  man 

whose  soul  with  the  Law  is  united 

In  our  country's  worship,  Lord, 

and  with  praisers'  hymns  to  adore  You. 

the  farm-lands  loyal 

Yes,  offerings  to  Thee,  0  Ahura, 

and  Asha  with  praises  we  offer, 
And  for  all  the  farms  in  our  Kealm 

by  grace  of  the  good  spirit  nourished 
To  the  furtherance  of  the  wise 

'midst  Your  own  and  in  all  things  a  blessing. 

the  holy  Fire 

Yes,     we     beseech     for     Thy     Fire 

through  its  holiness  ^  strong,  0  Ahura, 

Most  swift  it  is,  and  most  mighty 
to  the  believer  shining  for  succour; 

But  for  the  hater,  0  Mazda, 

it  showeth  with  javelins ^  vengeance! 

*  Asha.       ^  see  the  word-for-word  (the  lightning?). 


—    168    — 

Bule  for  the  poor 

Your  Rule,  what  is  it?,  and  riches?; 

that  I  be  Your  help  with  endeavours 
Through  Your  Law  and  with  Your  Good  Mind 

to  nourish  and  save  Your  poor; 
Foremost  of  all  we  declare  You 

before  Daevas  and  demonised  men! 

a  sign  demanded 

If,     Mazda;     thus     in     verity 

with  the  Truth  1  Ye  are  one  and  the  Good  Mind, 
Then  give  to  me  clearly  a  sign 

in  this  life's  entire  abiding, 
That  with  offering  and  more  earnest 

to  You  I  may  go,  a  praiser. 

none  save  You  to  help 

Where  are  Thy  helpers,  0  Mazda, 

preaching  versed  in  the  lore  of  the  Good  Mind? 
Blessings  and  treasures  'midst  woe 

and  our  grief  with  far  foresight  bringing?; 
None  have  I  other  than  You ; 

through  Holiness^  then  do  Ye  save  us! 

the  panic  and  its  agents 

For  with  fear  by  deeds  do  they  smite  us 
amidst  whom  there  was  ruin  for  many, 

When  as  stronger  crushing  the  weaker 

was,  0  Mazda,  Thy  doctrine's  oppressor; 

From  those  who  mind  not  the  Law 
remote  abideth  Thy  Good  Mind. 

Asha. 


—    169    — 

Asha  no  friend  of  the  luJceivarm 

He     who     Thy    bounteous     Devotion 
wisdom  blest  of  Thy  saint  enlightened 

With  the  evil-doer  deserts 

in  his  ignorance  of  Thy  Good  Mind 

From  such  an  one  vanishes  Truth  ^ 

as  from  us  foul  demons  have  vanished! 


results  of  fruitful  deeds 

For  the  deeds  of  this  Thy  Good  Mind 

the  wise-man  calleth  fruitful. 

He  knowing  the  bounteous  Devotion, 

the  true  confirmer  of  Justice; 
These  all,  0  Mazda  Ahura, 

in  Thy  Realm  smite*  foes*  with*  fear  2. 

tJie  eternal  two 

Thine     are     they     both     to     nourish, 
the  Health-giver,  and  Life's  prolonger, 

Through  the  Good  Mind's  rule  hath  Devotion 
Augmented  them  through  Thy  law. 

Eternal  two-and  through  these 

art  Thou  Mazda  far  from  Thy  haters. 

tell  us  the  true  ritnal 

Which     is     Thy     ritual?; 

what  would^st  Thou?; 
Speak  forth  that  we  hear  it,  Mazda, 

what  bestows  Thy  religion's  blessings; 
Aye,  teach  us  the  paths  through  Thy  Law, 

Those  verily  trod  by  Thy  servant  ^. 


Asha.        ^  see  the  comm.        '  by  vohu  manah. 

22 


—     170    — 


the  imth 

That  path  which  Thou  wilt  tell  us, 

And  show  as  the  Good  Mind's  pathway, 

Is  the  prophets'  vows;   and  through  it 

The  beneficent  thrives  through  his  Justice  i; 

For  it  sets  for  the  good  a  reward 

of  which  Thou  art  Thyself  the  bestower. 

[strong  deeds  reivarded 

For     that     choice     reward,     0     Mazda, 

in  bodily  life  will  Ye  give  me 
For  the  good  man's*  actions,  Ahura, 

for  those  serving  well  the  mother  Herd 
Have  furthered  Your  holy  plan 

with  the  intellect's  wisest  action. 

give  light  for  FrashaJcard 

Doctrines,     Ahura,     and     actions, 

tell  me  which  are  the  best  ones,  Mazda, 

And  the  debtor's  prayer  of  the  praisers, 

tell  me  this  with  the  Law  and  Thy  Good  Mind  -, 

And  by  Sovereign  Power  and  grace 
bring  on  this  World's  Perfection  ^1 

*  Asha.        ^  Frashakard. 


^ 


-     171    — 


Y.  34.     Word-for-word;  etc. 

1.  The  terms  are  here  all  quite  simple:  'With-what  action, 
with-what-word;  witli-wliat  Yasua  [i.  e.  liturgical  offering']  Thou- 
slialt-bestow  deathless-long-life  (b)  and  asha,  [as  a  recognition  of 
sanctity]  upon-these  [persons],  0-Mazda,  and-the  kingdom  of-health- 
ful  weal,  [the  sovereignty,  (or  ^a  portion  and  result'  (V))]  (c)  of- 
these,  0-Ahura  is-given,  [i.  e,  ^s-attributel'],  to-Thee  by-us  with- 
the-foremost  [of  Thy  worshippers:  (we  are  behind  none  in  owning 
Thee  as  King')]'. 

2.  The  terms  are  again  very  simple  here:  ^And  thus  these 
[offerings]  are-given  to-Thee  all  with-the-mind  of-the-good  spirit  (b) 
by-the  deed  of-the-bounteous  [or  ^holy']  man  whose  soul  is-united 
with-Asha  [as  ^the  personified  holiness  of  the  law']  (c)  in-the- 
national  praise  of-the-one-like-You  [or  ^possessed-of-You'  (sic),  i.e. 
^ofYou',  or  ^of  Yourworhipper'],  0-Mazda,  with-the-chauted-hymns 
of-tlie-praisers  [or  'of  the  j^raises']'. 

3.  The  literal  terms  are  clear:  ^Thus  to-Thee,  0-Ahura, 
and-to-Asha  [as  the  personified  attriljute  of  God]  we-shall-be-offer- 
ing  the-sacrificial-flesh  ((?)  or  other  offering)  with-self-humbling- 
praise  (b)  for- all  the-settlements  in-the-Kingdom  which  are-protected 
by-the-good  mind  [in  the  saintly  population]  (c)  for-the-further- 
ance  i  indeed  ^  of  ^-the-well-doing  [man]  with-all  [other  instrumen- 
talities], 0-Mazda,  a-benefit  among- Yours,  [i.  e.  ^  among  Your  de- 
voted servants']'. 

4.  The  terms  are  here  of  the  simplest:  ^Thus  we-wish-for 
Thy  Fire  strong  through-asha  [as  the  sanctity  of  the  ritual],  0- 
Ahura;  (b)  most-swift,  mighty  for-the-land  [or  ^for  the  people'] 
receiving,  [or  ^seizing  its  sacred  assurances'],  brilliantly-helpful- 
(with-its-flame)  ;  (c)  but,  0-Mazda,  for-the-malicious-opposer  a-visible- 
harm  with-hand-missiles,     [i.  e.    ^with    flames    regarded   as  javelins 

for  the  foe']'. 

5.  The  terminology  is  simple:  'What  is  Your  Kingdom?; 
what  is  Your  wealth;    [show  me]  how  I-may-be^  Yours  in-actions, 

1  or  *for  [we]  the-beneficent  [are  effecting]  a  useful  assistance'. . . 
rfrom  line  a.  Or,  once  more,  'for  I  will  arouse  the  beneficent  with  all . . 
amono-  Yours'  (so  with  the  verbal  rather  than  with  the  nom.  form). 


—     172     — 

0-Mazda,  (b)  thi-ough-asha  [as  personal  holiness]  and-througli-a- 
benevolent  mind  to-nourisli  Your  poor;  (c)  we-will  declare  You 
[to  be]  before  all  [before]  the-Daeva-demons  [of  our  foes]:  and 
before  vermin-polluted  (lousy)   [evil  infidel] -men]'. 

6.  ^If  thus  Ye-are  really,  0-Mazda,  with  Asha,  [as  the 
personified  holiness  of  God]  and-with-Vohu  Mauah  [as  ^the  divine 
benevolent  wisdom'],  (b)  then  give-Ye  me  this  sign  in-regard-to- 
[i.  e.  ^  during ']-all  [my]  abode  of-[i.  e.  4n'] -this  life,  [or  ^in  every 
house  of  this  people'],  (c)  how  offering-sacrifice  and-more-magui- 
fyiug  [You]  praising  I-may-approach  You'. 

7.  This  strophe  contains  two  contested  expressions,  but  tliey 
are  both  somewhat  dependent  as  factors  in  the  sentences:  ^ Where 
[are]  Thy  helping  [sacrificers],  0-Mazda,  who  [are]  the-enlightened 
of-the-good  mind,  [as  the  personified  benevolent  wisdom  of  Ahura] 
(b)  making  even-an-unfavourable  [situation]  and  even-calamities 
doctrines  and  treasures  (-left-by-inheritance),  [or  meaning  4n  an 
unfavourable  situation  and  in  calamities  delivering  doctrine  and 
accumulating  treasures']  with-wide-(spreading)-light  [from  the  altar, 
or  ^with  wide',  i.  e.  4or-extended  mental  light',  i.  e.  ^understand- 
ing']; (c)  no-one  do-I-know  (lit.  have  I  known,  or  ^gained')  other 
than-You;  through-Asha  [as  the  personified  force  and  sanctity  of 
the  religious  constitution]  thus  do-Ye-save  us'. 

8.  ^For  with-these-actions  [their  entire  hostile  procedure, 
diplomatic,  ecclesiastical  and  military]  they-terrify  us  among-whom 
there-was  ruin  on-account-of  many*  [adverse  influences  or  forces] 
(b)  when  more-powerful  [toward]  the-weaker  was,  0-Mazda,  the 
oppressor  of-Thy  Keligious-statute  [and  its  adherents] ;  (c)  [those] 
who  have  not  thought-upon  Asha  [as  the  guardian  spirit  of  justice] 
from-these  in-the-distance,  [i.  e.  ^afar  has-been',  [or  ^  shall  be ']  the- 
good  mind  [the  wise  benevolence  (within  the  saint)  inspired  by 
Ahura]'. 

9.  ^(a,  b)  [They  who  will-desert  the  bountiful  Aramaiti  the- 
blessed  [spirit  of  active  and  devoted  zeal]  of-Thy-knower,  [i.  e.  'of 
the  saint  who  is  recognised  hy  TJiee,  and  who  has  known  Thee'] 
(b)  with  the  evil-door  will-desert  [Her] -through- [his] -ignorance  of-the- 
good-mind,  (c)  from-these  [he,  i.e.  'the  man'  endowed]-with-asha, 
[as  the  fully  efficient  sanctity  of  the  law]  much  fails,  [or  'the-man 
(so,    some    literally)     with-Asha    fails    [or    ^deserts    (departs    from 


—     173    — 

these')]     as   from-iis    tlio-reddish  vermin^   [depart^    they    being    the 
especial  symbol  of  accursed  pollution]']'. 

10.  One  difficult  word  occurs  here;  but  its  general  sense  as 
meaning  something  which  is  ultimately  favourable  to  the  saints 
may  be  assumed  from  the  context :  ^  The-person-endowed-with-effec- 
tive-understanding  will-call  the  deeds  of-this-good  mind,  [i.  e.  in 
the  faithful  citizen,  i.  e.  ^the  deeds  of  this  good  man']  a- fruitful- 
result  (b)  [he-] -knowing  the-bountiful  Aramaiti  [-the  alert  anrl 
ready  mind  to  act,  i.  e.  ^possessing  this  ready  mind']  the-veritablc 
establisher  of-Asha  [as  the  holy  constitution  of-the-state  and  church] ; 
(c)  and  these-influences]  all,  0-Ahura  Mazda,  [are]  formidable- 
powers  **i  Avithin-Thy-kingdom '. 

11.  The  actual  meaning  of  one  word  is  here  obscure,  its 
general  force  being  however  quite  evidently  plain:  ^Thus  to-Thee 
both  Haurvatat  [the  guardian  of  healthful  weal]  and  Ameretatat 
[the  guardian  of  deathless  long  life]  [are]  for- [our] -food,  [i.  e.  are 
devoted  to  guard  over  our  nourishment,  the  most  vital  of  public 
interests],  (b,  c)  Aramaiti,  [the  alert  and  diligent  Zeal,  the  ^plough- 
ing'-mind  (so  possibly)]  has-increased,  [i.e.  ^has  caused  to  prosper' 
(or  possibly  ^let  A.  increase')]  the-two-continuous  [or  ^eternal'] 
two-mighty-ones,  [i.  e.  ^Haurvatat  and  Ameretatat']  through- 
khshathra  [as  the  sovereign  authority  of  the  national  discipline  in 
our  rulers,  i.  e.  'through  the  government'  (as  we  should  say)] 
together-with  asha  [as  representing  the  department  of  equity  in  the 
laws  of  the  religious  State] ;  and  through  these  [efficient-forces  or 
'persons']  art-Thou,  0-Mazda,  of-,  [i.e.  'within  the  care  of ']-Thine 
expellers-of-hostile-malice*,  [or,  with  another  arrangement  of  text, 
'in  the  friendship  (non-hostility)   of  these  art  Thou']'. 

12.  'What  is  Thy  regulation?;  what  dost-Thou-desire? ; 
what  either  of-praise,  or  of-sacrifice  ? ;  (b)  speak-forth  for-our-hear- 
ing  2^  0-Mazda,  what  may-bestow  Your  blessed-rewards  of-ritual- 
observances;   (c)  teach  us  through-asha  [as  the  full  theology  of  the 

^  The  word  so  translated  may  mean  'terrifying  influences',  as  in 
allusion  to  Y.  34,  8  'by  these  deeds  they  terrify  us';  the  old  Pahlavi 
commentary  makes  it  mean  '  in  woe '  as  '  struck  down '.  In  S.B.E.  XXXI 
I  suggested  a  'cooperating  combination  of  circumstances'  which  did  not 
contain  an  expression  of  intimidation.  In  either  case  some  auxiliary 
influence  favourable  to  the  Kingdom  is  meant. 

2  or  alternatively:  'listen'  [to  our  prayer  (the  infinitive  for  the 
imperative),  and  '  speak-forth '. 


—    174    — 


living  church  (or  possibly  ^0-Asha',  as  its  gUcarclian)]  the-paths  the- 
veiy-own  of-the-good  mind',  [i.  e.  ^of  the  good-minded  saint',    ^of 

thy  good  man'] '. 

13.  ^The  way,  0-Ahura,  which  Thou-did'st-tell  me  [to  be 
the  way]  of-tlie-good  mind  [in  the  obedient  disciple,  i.  e.  ^the 
way  of  the  good  man'  is]  (b)  the-religions-principles  of-the-ones- 
about-to-bless,  [i.  e.  ^  of  the  princely  priests,  the  leaders  of  the  religi- 
ous-political community']  whereby  the-well-doer  progresses  in-accor- 
dance-with-asha  [the  justice  and  equity  of  the  law  as  expressed  by 
a  faultless  ritual],  (c)  since  it-assigns-for-itself  to-the-well-doers  a- 
reward,  0-Mazda,  of- which  Thou  [art]  the-bestower '. 

14.  The  terms  are  etymologically  and  syntactically  clear, 
but  one  of  them  which  occurs  twice  is  differently  interpreted  by 
dififerent  writers :  ^For  this-desirable  [reward],  O-Mazda,  Ye-give  for- 
the-bodily  vigour-of-life  through- the- action  of-the-good  mind  [in 
Thy  saint,  i.  e.  ^of  the  good  man']  for  those  who  [are]  in-the- 
workiug-stall-service  [with  some  writers  ^in  the  stall']  of-the-mother 
Cowl  (c)[are]  furthering  Your  beneficent-plan  by-the-toil  of-the  under- 
standing, [i.  e.  ^of  the  policy'  guided]  by-asha  [as  tlie  enlightened 
justice  of  honourable   citizensliip] '. 

15.  ^But  tell  me,  O-Mazda,  the  best  doctrines  and  actions 
[yea],  (b)  those  [do]  Thou  [declare  animated]  by-Thy-Good  mind, 
[i.  e.  ^by-Thy  beneficent  wisdom'],  the-confessing-prayer  of-the- 
praiser  [aimed  like  an  arrow  at  its  object],  (c)  By-Your  Khshathra 
[as  Your  sovereign  power],  0-Ahura,  may'st-Thou-rendcr  tlie-present 
[or  Hhe'  (now)  really  existing']  world  progressive  in-accordance- 
with  Thy  will,  [or  ^by  the  exertion  of  Thy  gracious  will';  that  is 
to  say,  ^may'st'  Thou  bring  on  millennium'  (as  we  express  it)'. 

^  tlie  Cow,  as  usual,  represents  the  all-important  cattle-culture. 
"^  some  might  suggest  'the  eternal  world'. 


-^^ 


YASNA  LL 

The  Gatha  Vohukhshathra. 

1.  As  so  often,  the  sovereign  Authority  of  Ahura,  His  Reign 
over  the  hearts  and  minds  of  His  people  is  here  the  leading  theme. 
And  I  cannot  see  how  this  ^Kingdom'  differs  so  much  from  the 
Israelitish.  1-3  need  little  treatment  here  (see  below).  4  is 
striking  as  a  question  of  emphasis:  ^ Where  is  Asha?',  and  ^vhere 
Vohu  Manah?'  —  This  was  of  course  no  dull  query  in  the  literal 
sense  of  the  word.  Notice  the  intellectual  tone  of  the  expressions 
^better  than  the  good'  and  ^ worse  than  the  evil'  in  6.  The  ques- 
tions in  11  remind  us  of  Y.  45.  The  personal  verses  from  16—20 
are  interesting  especiaUy  for  the  reason  that  a  ^play'  occui-s  upon 
the  name  of  a  noble  maiden,  well  possibly  Pouruchista,  Zara- 
thushtra's  daughter  whom  Frashaoshtra  presents.  The  closing  words 
in  22  are  especially  good. 


-s^sys^ 


—     176    — 

YASNA  LI. 

the  desirable  Bealm 

Kighteous    Kule's    to    be     chosen^ 

lot*  of  all  most  rewarding; 
Wiser  deedS;  holy  zealous, 

'tis  through  these  it  is  entered  ^ 
Then  this  rule  let  me  further 

best  for  us  every  hour! 

the  petition 

These     Your     favours     first     ask    1, 

Thou  Ahura,  and  Asha; 
Grant  too  thine,  0  Armaiti, 

as  Your  Rule  o'er  my  welfare, 
And  with  Good  Mind  vouchsafe  us 

gifts  to  help  on  our  praise ! 

the  audience 

For     Your    hearing     they     gather 

by  Your  deeds  ever  guarded, 
Lord  of  Law,  with  the  hymns 

from  the  tongue  of  good  people  2^ 
Of  whose  chants  the  inspirer 

Thou,  Mazda,  art  first. 

the  questions 

Where  stands  then  the  Thrift-lord 

near  the  zealous  for  blessing?; 
Whence  too  cometh  Asha 

and  Armaiti**  the  bounteous?; 
Whence  cometh  the  Good  Mind 

Whence,  0  Mazda,  Thy  Power  ?  s 

^  so,  with  one  text;  see  Gathas  pp.  341,  594  for  alternatives. 
2  lit.  'of  the  good  mind'. 
'  or  'Realm*. 


—     177 


the  anker 


This     all     asks     the     Tiller 

how  aright*  herds  to  gain*  him*; 

Wise  in  praise  ever  is  he, 
ever  upright  in  actions; 

Laws  as  chief  ever  righteous 
justly  ruling  he  names. 

the  answer 

Who     than     good     better     giveth, 
he  who  gives  to  our  choices 

Is  the  Lord  in  His  Realm; 
but  him  worse*  than  the  evil 

Who  no  just  off'ring  bringeth 
doth  He  give  in  life's  end! 

the  gift  of  (jifts 

Give     me,     thou     who     art     maker 
of  the  KinC;  plants^  and  waters, 

Deathless  life,  0  Ahura, 

Healthful  Weal,  Spirit  bounteous; 

Give  me  both  lasting  powers 
promised  true  in  Thy  word. 

the    Word 

For    Thee     Lord     will     I     speak; 

to  the  wise  let  men  tell  it; 
'For  the  faithless  are  sorrows/ 

but  for  Truth^s  friend  rewardings'; 

Yea,  in  Manthra  he  joyeth 

who -speaks  to  the  wise. 

23 


—     178 


the  test 


To     both     strivers     decision 

Thy  glowing  flame  giveth 
'midst  Thy  folk  a  sign  showing 

through  the  scorch  of  poured  metal » 
For  the  harm  of  the  evil 

do  Thou  rescue  the  saint. 

the  foe 

Who     against     that     pure     manthra 

to  slay  me  hath  striven, 
Of  the  Demon's  home  is  he, 

son  of  faithless  opposers; 
But  for  me  I  call  Asha, 

yea,  for  blessings  Thy  Law! 

the  friend? 

Who     is     friend     to     the     Spitama, 

yea,  to  me  Zarathushtra?; 
Who  counsels  with  Asha?; 

Whose  art  Thou^  holy  Zeal?: 
Or  yet  who  for  the  Good  Mind's 

great  cause  careth  true? 

ahominations 

[Ne'er  paederast  pleased  him, 

nor  the  Kavi  with  temptings 
Him,  Zartushtar*  the  Spitama 

as  he  grew  in  this^  home  2 
When  they  both  would  approach  him 

with  the  bosom's  foul  lust*.] 

'  or,  *amicr8t  Thy  folk  fi  sword  showing  with   the    forged   blade 
of  metal';  see  the  word-for-word. 

^  see  on  this  difficult  strophe  Comm.  pp.  600,  601. 


179     — 


the  avenging  truth 

For    the     faithful     man's     worship 
slays  the  faithless  with  justice, 

While  his  soul  rages  fiercely 
On  the  Judge's  Bridge  clear, 

Asha^s  paths  to  reach  striving 
with  his  rites  and  his  chants! 


false  allies 

Never     friend     to     the     people 
is  the  Karpan;  fields  fertile 

He  would  mar  for  the  Kine 

by  his  rites  and  his  Manthras; 

Yea,  all  through  his  law 
to  the  Lie-demon  brings. 


true  hopes 

What     reward     Zarathushtra 
to  his  princes  hath  promised 

That  in  Heaven  Ahura 
will  go  to  prepare  us  ; 

This  with  mercy  and  justice 
for  blessings  is  fixed! 

the  true  guide 

Holy     wisdom*     Vishtaspa 

in  the  great  Realm  hath  reached; 
Verse  of  good  men*  revealed  it; 

Through  this  Law  Mazda  taught  it; 
He  the  bounteous  Ahura, 

so  to  teach  us  in  grace. 


—    180    — 

the  personified  'wisdom' 

Yes,     a    blest     form    Frashaoshtra, 
the  Hvogva  hath  shown  us 

For  the  good  faith  endeared; 
and  may  Mazda  bestow  her  ^ 

For  the  gaining-  of  Asha 
He  our  ruler  and  lord! 

as  bride 

Yes,     this     Chisti*^     Jamaspa 
of  the  rich  wealth  hath  chosen, 

The  kingdom  of  good  men^ 
through  holiness  gaining; 

This  too  grant  me,  Ahura, 
which  such  from  Thee  won. 


0  Maidyoi-maoiiha, 

this  for  us  he  attain eth. 
He  so  learned  in  the  Insight, 

for  the  people's  weal  zealous; 
Through  the  Law  Mazda  offers 

for  life's  deeds  best  rewards. 

to  all 

This     Your     blessing     to     give     us 

be  Ye  all  of  one  feeling! 
Asha  grant  us  with  Good  Mind 

hymnals  sung  with  Devotion, 
For  worshipped  with  praises 

they-two  seek  Mazda^s  grace. 

^  notice  the  hio-h  refinement  of  the  public  under  the  composer; 
here  is  a  bride  named  'wisdom',  quite  as  in  the  case  of  Sophia'  and  the 
like  when  they  became  first  used  as  proper  names.    ^  of  the  Good  Mind. 


-     181    - 


the  true  *  stand-by' 

De\^otion     friend's     bounteous 
in  his  deed  words  and  wisdom; 

Through  the  Faith  the  Law's  bounteous 
and  the  Kingdom  through  Good  Men** 

Mazda  grant  me  this  blessing; 
for  this  grace  I  beseech. 


the  ever-living  objects  of  our  praise 

Him     whose     best     gift     from     Asha 

is  mine  for  the  Yasna, 
Him  Ahura  will  know: 

who  have  lived  and  live  ever 
By  their  names  will  I  praise 

while  with  faith  I  draw  near! 


^^ 


182     — 


Y.  51.     Word-for-word;   etc. 

1.  ^The-good  sovereign-power  [is]  to-be-chosen,  [that  is  to 
say,  it  is  'choice',  the  one  most  desirable  thing],  most-bearing  [to 
us]  a  blest  lot ;  (b,  c)  [through  deeds  which  are]  thoroughly-wise  ^ 
[ho]-with-asha,  and  [he]-AYith-every-sacred-act-of-zeal-whatsoever  ent- 
ers [it];-[it  is]  the-best,  [perhaps  meaning  'that  of  Heaven'].  This 
will  I-effect  for-us  at-every-now '.  The  word  'best'  became  later 
definitively  a  name  for  'Heaven'. 

There  are  especially  strongly  marked  alternative  possibilities  here, 
and  they  will  afford  me  an  excellent  opportunity  to  illustrate  once 
again  what  I  have  so  constantly  asserted  which  is  that  whatever 
difference  in  the  texts  may  be  before  us,  or  whatever  differing 
translations  we  may  think  possible  in  treating  one  acknowledged 
text,  it  is  impossible  for  the  Gathas  to  express  any  ideas  at  all 
which  are  not  striking  and  valuable  to  us  in  the  sense  of  compara- 
tive theology  and  comparative  morals.  By  one  of  the  texts  which 
have  come  down  to  us  we  might  read  line  b  'tlie  man  endowed 
with  legal-holiness  and  with  any  kind  of  zeal  opposes  the  hurtful 
actions '  a  most  g^thic  idea,  if  not  here  expressed  then  elsewhere  in- 
cluded, while  another  text  gives  the  less  differing ;  'he  enters  the  king- 
dom through  actions  which  tend  thoroughly  to  establish  and  sustain 
the  kingdom'.  No  change  in  the  translation  can  effect  the  one  point 
which  interests  comparative  religion.  Both  translations  are  kindred  in 
tone ;  in  fact  we  might  omit  line  b  altogether  as  being  too  uncertain 
to  be  reproduced,  and  yet  we  should  have  an  excellent  bit;  —  perhaps 
the  most  sti-iking  parts  of  the  whole  are  'the  good  kingdom  bears 
most  our  good  fortune  on  —  the  best  of  every  rule,  then  let  me 
serve,  or  'help  effect  it'  every  now '.  What  could  be  more  expressive 
than  his  gathic  ^every  now';  see  also  y.  31.  49?;  it  is  almost  modern. 

2.  'These-two  [blessings]  of  Yours  may'st-Thou-grant  [me] 
first,  0-Mazda,  and-what-two-things  [are]  (b,  c)  to-Thee  also,  [i.  e. 
Thine],   0-one-endowed-with-alert-and-ready-mind,   [0  Aramaiti,  as] 

^  Another  and  a  different  text  of  course  gives  us  different  result- 
ing ideas;  we  have  either  'the-[man],  with-aslia  opposes  evil**  actions', 
or  'enters  the  Kingdom  with  wise  ones';  a  difference  after  all  not  so 
very  important;  and  this  is  a^ain  a  good  specimen  of  gathic  difficulties; 
see  my  Gjitlias  391,  594. 


-     183     - 


Your  rule  over-tlic-dcsired-possessiou;  yea,  grant  [these]  benefits  [to 
me]  with-a-good  mind  for-praise '.  For  alternatives  see  my  Gatlias, 
texts  and  Comra. ;  what  we  most  value  in  the  sense  is  not  affected. 

3.  'For  your  hearing  [possibly  meaning  'that  you  may  hear'; 
otherwise  ^to  hoar  the  Avesta  chanted'].  they  come-together 
who  by  your  mighty-deeds'  are-protected-and-ruled,  (b)  0-Ahura, 
0-Asha2  with-tongue,  [or  Svith  aslia  2  -  tongue ']  with-the-words 
of-the-good  mind  [in  the  throngs  of  the  faithful],  (c)  of-whom 
Thou,  0-Mazda  [art]  the-first  eulightener,  [or  possibly  'of  which 
(chants,  or  words)  Thou  art  the  first  inspirer']'. 

4.  'Where  [is]  the  Chief-of-cattle  [ciUture]  by-the-side  of-thc 
zealous,  or  thrifty,  [or  again  'in  the  interests  of;  i.  e.  (for)  zeal']?; 
where  shall-he-stand  for -mercy?;  (b)  where  may  Asha  [and 
the  others]  be  coming?;  where  the-bounteous  (with  some  'the 
holy')  Aramaiti?,  [alerLness-of-the-ready-mind]?  (c)  Where  [from 
what  quarter  is]  the-Best  Mind  [approaching?],  where,  0-Mazda, 
Thy  sovereign-powers,  [or  'where  (he,  the-one-endowed)  with- 
Thy-sovereign-power  (the  fully  prospered  King  in  his  sacred 
office)]  ? ' 

5.  '(a,  b)  The-agricultural  [saint  is]  asking  all  these  [questions] 
in-order-that  [or  'how']  he-may-acquire  the-[sacred]-Co\v,  [meaning 
'how  he  may  further  the  sacred  cattle-interest']  in-accordance-with- 
asha,  [as  the  regulation  of  Thy  holy  law],  being  just  in-[his]- 
energetic-actions'  and  beneficently- wise  with-self-liumbling- worship, 
(c)  who  [as]  a-holy  ruler  has-appointed  aright  a-spiritual-chief 
for-the-created-[beings  (meaning  'for  the  people';  or  possibly  'for  the 
laws 3  to  carry  them  out)']'. 

6.  ^[He]  who  gives  better  than-the-good,  and  who  bestows 
upon  him,  [that  is  to  say  'upon  the  agricultural  saint']  for-his 
religious-choice  ['  on  account  of  his  general  adherence  to  the  chosen 
faith'  (b)  is]  Ahura  Mazda  in-accordance-Ayith-[His]-sovereign- 
power;  but  [He-gives]  worse  tlian-the-evil  to-]iim  (c)  wlio  does 
not  distribute  [of  liis  means  to  Him],  in-the-last-turning,  [or  'end'] 
of-life  [or  'of  the  world']'. 


*  This  is  the  shade  of  meaning  in  the  Veda. 

*  The  voc.  and  instrumental  eases  have  liere  the  same  termination, 

'  The  laws  were  for  the  people,  and  tlie  'holy  people'  did  not 
exist  as  such  without  the  laws;  the  diftereuco  does  not  concern  the 
moral  tone. 


—    184    — 

7.  ^Give  me  [Tliou]  who  liast-fasliioned  the-Cow,  and-tlie 
waters,  and-tlie-plants  (b)  the-two  tlie-deatlil ess-life  and  liealtliful- 
weal,  0-most  bountiful  (others  ^ most  holy')  spirit  Mazda,  (c)  the- 
two-continuous,   [or  ^eternal']  powers  with- [Thy] -good  mind  in-the- 

doctrine' '. 

8.  ^So  then  for-Thee  will-I-speak  0-Mazda,  for  to-the-one- 
haviug-known,  [to-the-wise]  let  a-man  tell  (b)  that  ills  2  [are]  for- 
the-faithless,  [but  the  blessing]  qn-the-wished-for-[ideal-gratification- 
be-he',  that  is  to  say,  ^hossanna  to  him']  who  has-maintained-for- 
himself  asha  [as  the  holy  constitution  of  the  law] ;  (c)  for  he-him- 
self  [or  simply  ^he']  is-rejoiced  by-the-manthra  who  speaks  to*',  [or 

^for']  the-wise'. 

9.  ^What  acumen-of-mind  [leading  to  decision]  Thou-hast- 
given  to-the-two-contending  [parties]  by-Thy-red  fire,  0-Mazda;  (b) 
with-the-melted  [or  ^forged']  brass  to-give  [so,  meaning  ^give-Thou'] 
a-sign  among-the  people  (?),  [or  ^for  the  lives**,  that  here,  and  that 
beyond  and  the  intermediate  (hence  (?)  the  pi.  and  not  dual  as 
elsewhere)] ;  (c)  for-the-wounding  the-faithless  may'st-Thou-prosper- 
[with-blessings]  the-saint*. 

A  difference  in  opinion  as  to  one  word  here  induces  greatly 
different  ideas  in  the  rendering  of  line  b',  ^  may-we-two-take-pains 
to-make  a-weapon,  with-cast  [or  ^forged']  iron';  so  some(!).  My 
own  literal  rendering  here  is  a  concession  to  a  critical  demand  for 
a  more  realistic  rendering.  I  now  put  in  the  alternative  my  former 
rendering,  in  which  I  could  not  bear  to  recognise  the  apparently 
insane  practice  (if  it  ever  existed)  of  pouring  melted  ore  on  the 
human  bosom  as  a  test  of  innocence  (death  not  ensuing).  I  rendered: 
^for  both  lives  (or  ^amidst  the  people',  so  better)  to  grant  skill 
with  the  welded  brass  [blade] '.  We  must  also  say  distinctly,  that 
the  question  here  is  not  at  all  so  indifferent  as  elsewhere,  for 
whether  this  ^test  of  poured  melted  metal'  existed  at  the  gathic 
period  is  a  very  serious  question.     Line  b  is  inscrutable. 

10.  ^Thus,  [or  ^yea'  (a  mere  particle)]  he- who  desires-to-slay 
me  otherwise  from,  [i.  e.  'than']  this,   [that  is   to   say  without  the 

» possibly  this  word  may  be  in  the  verbal  rather  than  in  the 
nominal  form:   'I  pray  for',  or  'I  hope  for  this'. 

2 possibly  'tliat  with-evil'  in  other  words  'it  will  be  ill'  'for  the 
faithless'.  Some  prefer  the  verbal  rather  than  the  nom.  adj.  form:  tliat 
I-will-do-evil  (to  the  faithless)'. 


—     185     — 

test  of  melted  metal  (V),  (or  'without  justice')]  0-Mazda,  (b)  he 
is  a-son  of-the-creation  of-the-Druj  [the-lie-demon  (inspiring  our 
foe);  and]  therefore  [of  the  number  of  those]  who  are  malevoleut- 
malefactors,  (c)  [but]  to-me  I-invoke  Asha  [as  the  Archangel  of 
the  Law]  maj-he-come  as-Thine  with-a-good  ashi\  [that  is  to  say, 
Svith  the  holy  reward '] '.  Roth  used  to  render  line  A  ^  he  is  a  son 
of  the  creation^  [that  is  to  say,  '  of  the  creatures ']  of-the-druj  who 
are  therefore  malificent',  and  c  ^  to-me  I-call  asha  [as  the  Archangel 
of  the  Law]  to-come  (so,  reading  with  another  text)  with-a-good 
ashi\ 

11.  ^Who  [is]  the-true-godly-friend  to-Spitama  Zaratliushtra, 
an-[heroic]-mani,  0-Mazda?;  (b)  or  who  has-questioned-conferring 
with  asha  [as  representing  the  functionaries  of  the  Law]?;  with- 
whom  [is]  the-bounteous,  [or  with  some,  more  boldly,  Mioly'] 
Aramaiti  [angel  of  the  alert  and  ready-mind,  (or  ^the  one  endowed 
with  this')]?;  (c)  or  who  [as]  nobly-fitted  has-cared^  for-the-Maga 
[the  great  Cause]  of-the-good  mind  [in  the  tribes,  (i.  e.  for  the 
Cause  of-the  holy  tribes')]?'. 

12.  (a,  b)  ^For  no  paederast  ingratiated-himself-Avith  (made 
content)  him  [i.  e.  'with]  Spitama  Zarathushtra,  nor  [did]  the  Kavi 
on  the-temptation]-bridge,  [the  bridge-like  crisis]  of-earth  when  he- 
had-grown  in-this  house,  [or  ^when  his  body*  was  grown'],  (c) 
when  they-two-approached-toward  him  with-regard-to-this  with-the- 
filthy  power  of-the-abdominal-part'. 

13.  ^ These  [devices,  or  therefore'],  of-the-faithless-sinner, 
does  the-religion  of-the-faithful-saint  crush  verily  (b)  whose  soul 
rages  on-the-Bridge  of-the- sifting  [Judge]  which-gives-open-access 
[to  the  other  world?,  or  'the  soul  manifest  on  the  open-'  (so  how- 
ever with  a  dijBFerent  text)],  (c)  by  his-own  deeds  and  [with  the 
shrieks]  of-[his]-tongue  reaching  [or  ^  striving- to-reach'  (e'er  he 
falls)]  the-paths  of-asha,  [as  representing  the  adherents  of  the  Holy 
Law  (where  those  saints  pass  safely  on)] '.  The  alternatives  here 
(see  Comm.  of  Gathas  p.  601)  do  not  affect  those  main  religious 
elements  which  alone  interest  us  in  the  present  work. 

^  a  most  interesting  peculiarity  may  be  present  here;  this  word 
may  represent  a  nam-of  ^quisnam''  widely  separated  from  its  ^quis-\ 

-  Or  'who  is  designated  as  fit  for  the  Maga'. 

^  Here  the  objector  has  it  all  his  own  way.  This  verse  is  con- 
sidered so  uncertain  that  totally  differing  ideas  have  been  found  in  it; 
see  my  Gathas,  p,  GOO,  GOl. 

24 


—     18fi    — 

14.  (a;  b)  ^No  faithfiil-godly-friends  to-the-creatureS;  [that 
is  to  say,  ^to  the  people '^  or  possibly.  Mo  our  laws',  ^not  faithful 
to  the  laws']  Karpans:  from-the-field  cutting-off  [or  ^not-giving 
(from  the  field) ']  energetic-tillage  {arenif  in-the-matter-of-energetic- 
duty**  toward-the  herd  by-their-own-rleeds  and  by- [their] -chanted- 
doctrines,  (c)  [he]  who  [is  ever  one  of  these]  will-deliver  these- 
[-chanted-praises  ^]  in-his-doctrine  at-last  in- the  abode  of-the-lie- 
demon  [of  our  foe] '.  For  differing  shades  of  opinion  see  page  602 
of  my  GSthas.  None  of  them  however  alter  the  general  sense; 
^The  enemy  are  hostile  to  field  labour,  depending  upon 'misdirected 
actions  Avhich  will  bring  them  at  last  to  Hell';  the  eschatology  is 
uumistakeable.  On  the  radical  meanings  there  is  little  difference 
in  opinion  possible.      **  'ploughing  work'. 

15.  ^  Since  Zarathushtra  designated  a-reward  to-the-magavan, 
[i.  e.  4o  the  adherents  to  the  maga'  the  great  Cause  (possibly  the 
Magianship)]  beforehand,  (b)  Ahura  Mazda  will-go  first^  into  the- 
Abode  of-Song,  [or  of  'Sublimity',  i.  e.  ^Heaven'  to  bestow  them], 
(c)  They  [the  promised  advantages]  are-designated-as-bestowed 
upon-you  by-the-Good  Mind  [as  the  Archangel  of  benevolence  in 
Heaven]  and  by-Asha  [as  the  Archangel  of  justice]  with-beneficial- 
results'.  The  differences  in  opinion  here  (see  Comm.  page  603) 
do  not  affect  the  main  ideas. 

16.  ^  Kavan  Vishtaspa  had-attained  through- [his]-sovereignty, 
[meaning  ^on  account  of  his  kingly  rank']  that  [chisti  (see  below) 
or  Mvisdom',  i.  e.  Sophia  (a  play  (or  nickname)  upon  the  name  of 
Pouruchista,  the  bride;  see  the  next  strophes)],  (b,  c)  in-accordance- 
with-the-[metric]-feet  of-the-good  mind  [inspired  by  this  attribute 
of  Ahura  in  the  minds  of  the  rhythmic  and  metrical  writers],  the 
chisti  [or  ^inspired-insight',  'sophia']  which  the-bounteous  [accord- 
ing to  others  the  Mioly']  Ahura  Mazda  conceived  in-accordance- 
with-asha  [tlie  Sanctity  ot  His  nature  and  His  law:  thus  is  ushtd 
[the  ^hosanna'  hail  of  salvation]  to  be  prepared  for  us,  [or  Mo  be 
announced  to  us']'.  History  repeats  itself  in  a  curiously  interesting 
manner.  The  puritanical  spirit  was  alive  to  such  a  degree  that 
there  was  a  passion  for  'scripture'  (sic)  names,  whose  meaning  was 
not  yet  lost.      Recall  the  Greek  names  to  the  like  effect,    also  the 

*  or  'will  deliver  the  Karpans'  judgment'. 

^  with  Roth  'Ahura  will  meet  these  promises  (to  fulfil  them)'. 


—    187    — 

later  English  names  of  the  time    of  the    Commonwealth  and  of  the 
Puritans  of  New  England. 

17.  'A  blest  form  [that  is  to  say^  an  endeared  and  distin- 
guished person]  Frashaoshtra  has-with-feeliug-(see  the  intensive)- 
presented  [as  a  relative  presents  a  bride],  (b,  c)  May  Mazda 
Ahura  the-sovereign-ruling-one  bestow  her  who  is  to  be-wished-for 
(a  choice  spirit  endeared)  to-him  for-the-good  faitli,  to-attain  to- 
the-desired-acquisition  of  asha  [as  holy  and  steadfast  piety  in  the 
family  and  community]  \  the  differences  in  opinion  (see  page  604 
G^thas)  do  not  affect  the  main  ideas  on  the  literal  wording. 

18.  'That  Chisti  [Sophia  (see  above)]  Jamaspa  Hvogva,  the- 
splendid*  of-wealth^  (b)  chooses  with- asha,  [i.  e.  ^with  holy  impulse 
and  in  pursuance  of  the  religious  political  interests]  obtaining  thereby 
this  Khshathra  [the  royal-influence  (possibly  ^ royal  succession')  of- 
the-Good  mind,  [i.  e.  over-the-orthodox  population],  (c)  and-do-thou- 
grant  me  0-Ahura,  what,  0-Mazda,  they,  [i.  e.  such  correct  parties], 
shall-receive  of-Thee'  Jamaspa  Hvogva  was  the  Bridegroom  who 
chooses  Chisti,  [the  Sophia;  but  it  is  quite  impossible  to  mistake 
the  genuine  ^double  sense'  in  these  strophes.  The  marriage  was 
received  with  religious-patriotic  enthusiasm ;  and  the  name  Chisti, 
so  different  from  the  ^  horse '-name  Jamaspa  and  the  'camel-names' 
Frashaoshtra  and  Zarathushtra,  is  used  in  its  utmost  significance, 
precisely  as  similar  expressions  might  be  used  in  a  catholic  crisis, 
or  even  in  a  puritan  one. 

19.  '  This  man,  0-Maidyoi-maoiiha  Spitama,  gains*  this  [prize, 
see  strophe  15]  for-us,  [or  '^gives  for  this  [-one']]  (b)  [he]  knowing-for- 
himself,  [i.  e.  ^learned'  possibly  ^being  (?)  known')  through-the-Insight, 
[that  is  to  say  ^through  the  Faith]  who  [is]  desiring-after  (so)  the- 
people'  [or  ^desiring  after  life'  prospered  with  religious-political 
advantages],  (c)  may  Mazda  tell  through-the-laws,  [or  simply  ^the 
laws']  to-us  the-better-thing  through-the  deeds  of-life,  [that  is  to 
say,  'the  better  reward  with  reference-to,  and  gained-by,  the  actions 
of  personal  life '] '. 

20.  'This  [prize,  or  'reward'  (see  strophe  15)  of-Yours  [be- 
ye]  all  with-one-desire-willing  to-give  to  us  [as]  a-blessing ;  (b)  [be] 
Asha    [ready-to-give    it]    with-a-hymn  ^     together-with-whom    [let] 

^  I  formerly  preferred:  'be  they  of  one  mind  to  give  us  hymns 
by  which  Aramaiti  (Devoted  Obedience)  [is  produced]:  Also  in  (c)  read 
as  alternative:    'they  two  seek  to  obtain  for   us  Mazda's    help'.      With 


—    188    — 

Aramaiti  [the  Devotion  of  tlie  Seven)  also  be  ready  to  give  itl;  (c) 
[they]  all  (see  above)]  being-sacrificed- to  [andj  seeking^  [or  41iey- 
two-seek ']-for-us  Mazda's  gracioiis-belp '. 

21.  'The  man  of  Aramaiti  [a  devoted  mind  ^of  the  alert 
and  ready  attention']  he  [is]  bounteous  both  in  [his]  chisti-nnder- 
standing  (recall  the  undoubted  play  upon  words  mentioned  above), 
[i.  e.  both  in-his-hallowed-wisdom,  his]  sacred  hymns,  and  through- 
[his]-action ;  (b)  througli-the-Insight  [of  the  Holy  Faith]  Aslia  [as 
the  Archangel  representing  the  congregation  is]  bounteous »,  and 
the-Sovereign-Power  [also]  together-with-the-Good  Mind;  (c)  may 
Mazda  grant  [it]  Ahura;  this  holy-blessing  I-am-imploring'. 

22.  ^[Him]  whose  best  [-gift]  in-accor.lance-with-Asha  [is] 
for-me  in-the-Yasna,  [the  liturgical  service  with  offering]  (b)  Mazda 
Ahura  hath-known,  [that  is  to  say,  'this  is  the  final  word  of  all 
my  exhortation:  'God  hath  seen  the  best  gift';  and  'God  Knows 
the  best  giver'].  [Them]  who  have-been,  and  [who  now]  exist, 
(c)  these  let-me-worship-with-sacrifice  by-their-own  names,  and 
around[-their  altar]  I-will-go  a-supplicator,   [or  'praiser']'. 

one  exception  the  words  are  of  tlie  simplest,  the  uncertainties  arising 
from  the  seemingly  colourless  meanings ;  our  first  impression  is  that  'the 
hymns  are  the  reward;  this  of  course  looks  suspiciously  'fine',  and 
suspiciously  colourless. 

^  or  'let  Asha  bountifullj^-bestow  the  Soveieign-Power  [upon 
us]  together  with-the-Good  Mind  etc.;  may  Mazda  grant  [this] 
Ahura  ..'.  The  words  are  all  absolutely  simple,  while  it  is  hard  to 
credit  the  fine  but  colourless  meauing.  It  seems  however  to  be  in- 
evitable. Was  the  *  reward'  spoken  of  all  along  actually  to  be  the 
chisti?  the  'holy  wisdom'.  (Could  we  even  call  it  'gnosis'?)  This 
seems  to  me  to  be  too  refined  to  be  credible;  it  was  rather  the  consequences 
ot  the  chisti  than  the  chisti  itself:  it  was  'prosperity  in  office',  'the 
Authority',  etc.'. 


YASNA  LIII. 

The  marriage  song 

The  metre  here  is  very  irregular.  I  endeavour  merely  to 
imitate  the  rhythm.  Some  have  supposed  that  the  piece  was 
written  after  the  death  of  Zarathushtra  because  of  the  past  form 
of  the  word  which  I  render  ^was  heard'.  The  ^Zarathushtrian' 
Spitama  might  also  seem  an  allusion  to  a  past  influence.  But  the 
bride  names  her  father,  and  she  is  Zarathushtra's  daughter. 
Younger  Spitamas  might  have  been  called  ^Zarathushtrian'  while  the 
great  person  was  still  in  his  prime.  That  his  Sprayer  was  heard' 
at  some  past  crisis  does  not  necessarily  imply  that  he  had  left  that 
state  of  existence  in  which  supplications  were  still  possible;  and 
daughters  were  married  at  fifteen  years  of  age.  Nothing  therefore 
tends  to  show  that  Zarathushtra  was  not  both  alive  and  present. 
And  nothing  could  be  fresher  than  the  verve  of  the  style  of  these 
precious  fragments  where  the  words  are  clear:  and  even  sometimes 
where  some  of  them  are  obscure.  That  Zarathushtra  does  not 
speak  in  the  first  person  hardly  militates  against  his  authorship,  for 
much  here  recalls  undoubted  Zarathushtrian  pieces.  The  marriage 
of  his  child  as  that  of  the  leading  princely  priest  could  not  have 
failed  to  be  an  important  religious-political  occasion;  and  the 
bard  would  strike  in  with  allusions  to  the  military  struggle  which 
was  by  no  means  entirely  over;  and  this  shows  an  earlier  date. 
Strophes  1  and  2  form  an  admirable  inti'oduction.  The  transition 
to  the  marriage  occasion  was  contained  in  lost  verses.  3,  4  and  5 
hang  well  together ;  and  6  and  7  are  not  at  all  remote ;  the  Avarlike 
close  was  doubtless  originally  preceded  by  some  stanzas  which  had 
dissappeared  even  before  parts  of  the  later  Avesta  were  written. 
1.  We  are  indeed  tempted  to  reject  the  word  which  gives 
us  the  meaning  ^they  who  deceived  Him'  in  1,  as  persons  ^ given 
back',  or  ^converted'  to  Him;  for  this  seems  to  convey  a  suspici- 
ously virile  idea.    It  is  however  quite  imperative  that  it  should  be 


—    190    — 

used  at  least  in  au  alteruative  rendering,  for  we  have  distinct  signs 
of  the  ^converting'  process  elsewhere;  cp.  Y.  31;  3;  recall  also  the 
'Turanian  Friendlies'  (cp.  Y.  46,  14)  who  look  very  much  like 
an  acquisition  from  without.  2.  Having  the  fidelity  of  converts 
or  original  disciples,  the  King  and  his  chief  nobles  would  celebrate 
their  devotion.  The  young  bride  is  called  '  fuU-of-knowledge '  like 
the  ^Sophias'  of  other  times.  Her  husband  is  to  be  her  support 
in  holiness;  and  she  is  to  'take  counsel'  with  Devotion.  4.  She 
will  vie  with  her  spouse  in  every  domestic  virtue  and  in  every 
honourable  sentiment.  5.  The  priestly  Thaliarch  then  intervenes 
with  an  address  to  the  bridesmaids  making  use  of  suitable  ad- 
monitions. 6.  He  turns  now  to  the  assembly  with  warnings  and 
encouragements.  He  will  exorcise  the  Demon  who  was  especially 
the  slave  of  the  Daevas ;  and  he  warns  all  men  and  women  against 
the  evil  Vayu,  ^the  spirit  of  the  air'.  7.  Hoping  that  they  will 
come  forth  as  conquerors  from  temptation^  he  warns  them  against 
vice.  Having  named  the  deadly  spiritual  enemies,  his  polemics 
become  inflamed ;  9  and  to  arouse  the  chiefs  to  their  duty  he  recalls 
the  successes  of  the  foe. 


—    191     ~ 


YASNA  LIII. 


the  best  prayer 

His  best  prayer  has  been  heard,  the  prayer  of  Zartushtar  i 
That  Ahura  may  grant  him  from  Eighteousness  movfed 
The  prizes  of  effort  and  the  joy  of  a  blest  life 

Forever  and  ever. 

Giving  those  once  deceivers  2    as  the  Good  Faith's  true  learners 
In  word  and  in  deed! 

the  offerers 

Unto  him  may  they  render       with  mind,  words,  and  actions 
Contentmen  to  Mazda,  pure  rites  to  adore  Him 

Kavi  Vishthaspa  with  Frashaoshtra  the  Spitama 

Zartushtar's*  true  princes, 

Straight  paths  they  bestowing,  and  the  Faith  of  the  Prophet 
Which  Ahura  will  found. 

the  bride 

Him  to  thee  Pouruchista,  Haechat-aspian  maiden, 

Zartushtar's*^  young*  daughter  a  Spitami  honoured, 
Him  the  friend  of  theGoodMind*,  of  Asha  and  Mazda, 
May  He*  as  help  give  thee; 

Counsel  well  with  thy  wisdom  and  saintly  devotion; 
Wisest  deeds  ever  do! 

she  ansivers 

I  will  love  and  vie  with  him    when  from  father  he  takes  me, 
For  the  master  and  peasants    and  for  the  blood-kinsman, 
For  the  pure  and  the  pure  ones  be     the    Good     Mind's     bright 
And  mine  be  the  Insight;  [blessing; 

May  Ahura  bestow  it  for  the  Good  Faith's  advancing 

For  time  without  end! 

^  a  Pars!  form  adopted  here  merely  to  fit  the  rhythm. 
2  or  with   coDJectural    change   of  text;    'Giving   those   who    may 
help  him'. 


—    192    — 

the  Thai/arch  and  tJte  hvideamaidd 

Monitions  of  marriage  I  speak  to  the  maidens, 

To  yoU;  I  who  know  them:  then  heed  ye  my  sayings: 

By  these  laws  which  I  utter  strive  and  obtain  ye 

The  life  of  the  Good  Mind; 

Let  each  one  the  other  in  holiness  cherish; 

So  your  home  shall  be  blest. 

evil  influences  exorcised 

Thus  real  are  these  things,       ye  men  and  ye  women: 
'gainsttheDruj  guiding  progress!^  guard  ^  o'er  my  faithful; 
Yea,  the  Druj's  foul  hatreds     I  pray  from  the  body. 
To  those  borne  of  Vayu  poisoned*  food  marreth  life, 

To  those  deeply  evil ;  and  with  these  the  life  mental 

Ye  conquer  to  slay! 

virtue  sliould  prevail 

Yes,  yours  be  the  recompense,  that  of  this  Maga, 

For  while  the  fierce  passion     from  the  body  enflam^d 

There  before  creepeth  down     where  the  spirit  of  evil 

Reaches  to  ruin 

Still  ye  bring  forth  your  Maga;  -so  your  last  word  is  ^Vayu'! 

And  ye  cry  it  in  joy  2. 


the  deliverer 

To  be  foiled  are  such  miscreants  in  their  dishonour 

To  be  crushed  are  they  each  one.  Let  them  shriek  in  their  anger! 

With  Good  Kings  the  slayer    let  our  champion  deliver 

With  peace  to  the  settlements ; 

Let  him  rout  those  betrayers,    through      death's      chain     the 

And  swift  be  the  end!  [victor^; 

'  see  the  word-for-word,  a  radical  difficulty  just  here. 

-  The  difficulty  liere  is  to  decide  between  two  simple  but  opposed 
opinions;  it  is  either  a  congratulation  at  the  birth  of  a  good  Maga,  or 
a  warning  curse  in  view  of  a  possible  evil  Maga  as  the  offspring  ot 
vice;  see  the  word  for  word.  Perhaps  we  might  vary  even  this  free 
metrical  at  the  last:  'Thus  Yours  0  thou  Vayu  sliall  be  the  last  word'. 

^  lit.  'greatest'  as  in  Y.  XLIX,  1,  meaning  the  'prevailer'. 


—     193     — 


the  Old 

With  unbelievers  the  foe 

Thine  upholders  would  bjiuish 
Through  the  truth-sltiying  prayer 

of  the  body  estranged. 
Where's  then  the  Lord  righteous 

smiting  these  out  of  life, 
And  from  license  would  hurl  them? 
Mazda,  Thine  is  that  Kingdom 

where  to  poor  and  right-living 
Thou  dost  give,  Lord,  the  best! 


'-'.') 


—     194    — 


Y.  53.     Word-for-word,  etc. 

1.  ^The  best  wish  [of  pivayer]  was-lieard  [the  wish]  of-Zara- 
thiislitra  (b)  of-Spitama*^  if  to-him  [Ahura]  shall-give  the-attaiued 
[-objects-of-effort]  (c)  froin-asha  [as  representing  the  honour  and 
sanctity  of  individual  character^  [if]  Ahura  Mazda  [shall  give  them 
the  attained  prize]  for-duration  for-all^  a-good-life,  [i.  e.  a  beatified 
existence^  prosperitY]^  (d)  and  [if  Ahura  will  give  him  those]  who 
deceived^  him:  and-may-they-learn*  the- words  and-deeds  of-the- 
good  Religion'  ^. 

2.  ^So-also  to-Him  may-they-complete  with-[full  intention  of]- 
mind;,  witli-words,  and-with-deeds  (b)  contenting-propitiation  to- 
Mazda  for-adoration,  piously  [may-they-complete  it],  and-Yasna-offer- 
ings-with-sacrifice^  (c)  [may]  Kavan-also  Vishtaspa^  the-Zarathush- 
trian  Spitama  and-Frashaoshtra  [complete  such  worship]^  (d)  estab- 
lishing straight  paths  [and]  what  Religion  Ahura  will  establish  [as 
that]  of  ^-the-Saoshyafit,  [of  the  one-about-to-bless-uS;  i.  e.  ^of  the 
princely-prophet  ^] '. 

3.  ^And-him^  0-thou  Pouru-cista,  (the-much-instructed-one 
[well  brought  up]),  the-Haechat-aspian,  (b)  the-SpitSma-woman, 
young*  of-the-daughters  of-Zarathushtra,  (c)  [him]  the-strenuous- 
supporter  of-the-good  mind  [as  embodied  in  God's  people,  i.  e.  ^  of 
the  good  Zoroastrian '],  of-asha  [as  the  law  and  constitution],  and 
of-Mazda  [as  supreme  over  all],  (d)  to-thee  may-[Mazda]-give  [him] 
as-a-sheltering-head !  (d)  So  take-counsel- with  thine  understanding 
the-most-bounteous  [or  'holy']  of-Aramaiti-,  [i.  e.  'of  Devotion']; 
accomplish  the-beneficent  [deeds]'. 

4.  'Him  then  will-I- emulate,  will-I-choose  [lovingly]  by- what 
[reason,    i.  e.  since,    or  'when'?]    of-father  he-will-gain  [me],     (b) 

^  Here  we  naturally  liesitate  to  accept  so  advanced  an  idea  as  that 
of  tlie  'conversion  of  former  deceivers',  plain  tliough  the  words  stand 
in  the  Zend  and  also  in  tlie  Pahlavi.  We  feel  tempted  to  emend  the 
word  and  to  read  (d):  'And  may  Almra  bestow  upon-him  even  dis- 
ciples*** who  may-give***  [contributions  to  the  Cause,  and  who]  will- 
desire-to-perform,  [jov,  '  and  who  will  learn ']  the-words  and  deeds  of-the- 
good  Religion'.  An  older  rendering  was  (d):  'And  may  Aliura  grant 
him  those  wlio  deceived  him,  and  as  the  learners  of  the  good  Religion 
in  word  and  in  deed'  None  of  the  differing  views  really  touch  the  main 
ideas  at  all.  Z.'s  noble  prayer  is  to  be  nobly  answered;  the  conversion  of 
former  guileful  foes,  if  present  is  merely  an  added  idea. 
-  possibly,  *0  ye  Saoshyants!'  (?). 


—     195    — 

And-to-tlie-master,  to-the-pastiire-tillers^  and-so  to-the-kinsman  [prince 
of  the  blood],  (c)  to-the-holy-one  [that  master],  to-the-holy-ones 
[these  saintly  toilers]  [be]  the-shining  [blessing]  of-the  Good  Mind 
[in  the  good  man  i.  e.,  such  as  is  fitting  for  him']  (d)  the  blessing; 
mine  verily  [be(?)]  the-light(?)  [of  the  mind];  (e)  [may  Mazda  grant 
[it],  Ahvira  for-the-good  Faith  [possibly  ^o  the  good  soul']  for- 
continuance  for-all  for'.  The  only  obscure  word  is  evidenily  a 
mere  dependant.  But  one  of  the  clear  ones  may  be  an  interpolated 
gloss.     The  whole  meaning  is  plainly  obvious. 

5.  ^Monitions  to-the-ones-being-conducted,  [i.  c.  ^to  be 
married']  to-the-maidens  I-speak,  (b)  to-you,  [I]-knowiug  [you]  and- 
attention  do-ye-give.  (c)  Do-ye-find-out-for-yourselves  through-the- 
conscientious-precepts,  do-ye-strive-after  ^  the-life  which  [is  that] 
of-the-good  mind,  (d)  With  the-asha  [as  the  uprightness  of  indiv- 
idual character]  of-you  [Svith  your  honourable  fidelity']  let-one  the- 
other  cherish;  for  this  to-him  [or  4o-her']  good-home-life  shall-be'. 

6.  While  we  have  three  or  four  words  here  which  are  doubt- 
ful, and  while  one  line  may  be  detached  as  a  somewhat  later, 
though  very  ancient,  interpollation,  the  strong  ideas  are  all  fully 
obvious:  ^So  those  [things]  are  really-existing,  0-men;  so,  0-women! 
(b)  from  the-Druj  [demon  of  the  foe  as]  a-guiding-driver-charioteer, 
ye-twain2  [ye  two  groups  of  men  and  women]  do-ye-see^  promo- 
tion? (c)  The-hateful-dispositions  of-the-Druj- (demon)  I-pray  of- 
the-bond^  from-the-body  off:  [i.  e.  I-exorcise  them],  (d)  To-those- 
borne-of-Vavu,  let  poison ^  reaching-harm  [their]  happiness;  (d)  to- 
the-evil-faithless  virtue-conquerors;  with-those  the-mental  ^  life 
ye-slay'. 

^  This  wholly  dependent  word  might  be  replaced  by  a  different 
one  meanmg  'by-these',  also  wholly  dependent;  both  might  be  left  blank 
and  little  would  be  lost. 

Difficulties:  -  The  words  'Oye-twain'  mav  be  replaced  by  two 
wholly  different  words  (NB)  giving  of  course  a  totally  different  cast  to 
this  dependent  line.  Instead  of  line  h  as  above;  we  may  change  our 
text  to:  *as-regards  the  Druj-demon,  [I]  who  [am]  a-guiding-charioteer 
(so  figuratively)]  a-watching-guard '. 

^  (so  with  another  Zend-text,  be  it  noted)  '[as-to]  progress  (a  fre- 
quent gathic  idea)  (c)  I  exorcise  .  .'  etc. 

*  the  word  rendered  'bond'  is  very  awkward,  while  some  other 
kindred  idea  might  replace  *hate'. 

5  Then  for  'poisoned  food'  we  may  have  'dishonour',  or 'poisoned 
honour'  (sic);  and  for  'happiness'  'glory',  hardly  'good  food'. 

^  Roth  preferred  'human'  to  'mental'  life.  But  the  main  ideas 
seem  little  affected. 


—    1%   — 

7.  Here  we  have  a  great  difficulty  (as  so  often)  with  very 
sirni)le  worcl^:  but  it  is  a  choice  between  two  very  j)lain  ^though 
totally  differing  renderings;  I  give  first:  ^So-and  yours  the-reward 
may-be  of-this  Maga  [the  Holy  Cause],  (b)  while-yet  [lit  ^so-long- 
as'l  the  azhu  ['tlie  distorting  (or  'convulsing')  venereal  x^assion'] 
stauding-iu-tho-heart  in-the-root  of-the-two-thighs  (c)  before-and 
going-down  and-down  where  the-spirit  of-the-evil  (d)  may-reach 
before:  (e)  [on  the  contrary]  ye  bring-forth  the  maga-[child,  i.  e.- 
a-legitimate-offspring-and-princely-child-of-the-Faith;  the  Holy  Cause]; 
So  yours:  '0-Vayu'i  shall-be  the-last  [or  'at-last']  the-word'. 

8.  Once  more,  with  a  few  subordinate  obscurities,  the  main 
ideas  are  clear;  and  as  strong  as  they  are  lucid:  ' In-view-of-those 
[things  let]  the  malefactors  be  to-be-foiled,  [i.  e.  '  given-up-to- 
stratageni'],  (b)  and-to-be-extingnished  (so,  figuratively)  all:  let- 
them-shriek  up  [or  'on'],  (c)  Through  good-kings  let-[our  champion] 
give  up  even  the-bloody  smiter,  and-peace  witk-these  [things]  to-the- 
houses,  [and]  to-the-villages  (d)  let-him-attack  those  deceivers  [or 
'traitors'],  he  on-account-of-the-chain  of-death,  [i.  e.  'because  he 
binds  with  a  deadly  ckain'j  the-greatest  [the  conqueror];  (e)  and- 
quick  let-it-be!'. 

9.  Once  again  the  uncertainties  fall  in  the  subordinate  parts, 
and  scarcely  touch  the  fine  denunciation:  'Through-evil-believers 
the-tormentor  renders  Thy  hero-nourishers"'-'",  [i.  e.  patrons]  banished 
[or  'isolated']  (b)  through-the  duty-conquering  prayer  of-the-repro- 
bate:  (c)  Where  [is]  the-holy  lord  who  would-smite  these  from-life 
and  from-going-at-will?  (d)  But,  O^Mazda,  Thine  [is]  the-Kingly- 
Power  by-which  Thou-givest  to-the-right-living  poor  the-better- 
[thing] '. 

^  Vayu  may  be  taken  in  an  evil  sense,  as  he  was  the  God  of  the 
wind  aud  sometimes,  'evil',  while  again  sometimes  'good'.  Tlie  word 
may  liavo  Ijeen  uttered  in  triumph;  and  really  seems  to  be  a  proper 
name.  The  other  translation  would  simply  take  'reward'  in  the  sense 
of  'reward  for  the  evil  (rather  difficult!)',  and  makes  the  whole  strophe 
a  rebuke  to  the  evil  element  among  those  who  were  addressed.  In  this 
case  the  last  'mai>'a'  must  also  be  taken  in  au  evil  (?)  sense  which 
would  be  very  difficult  indeed,  as  'Maga'  was  a  most  sacred  idea.  I  should 
say  that  Koth  before  he  had  heard  of  the  translation  for  '  b '  used  to 
render  'seated  in  the  fundamental  character  of  the  two  companions'; 
but  no  one  would  hold  to  such  a  view  at  present. 


jtjjjyy  —  i*^(i» 


89 


gen.  s.    iiJJ^=^0*'*^(2Cy>  I'^t.  av. 
gen.  s.        jAtffjjiiJ^AiQgy>yy.33,14'^ 

dicti;  vel  hymni;  so  y.  45,  8. 
nom.,  or  ace.  pi.      •"'(©cy),  y.  43,  5, 

verba   hymni;    y.  44.  8;    45,   2; 
53,  1. 

inst.  pi.  ■»0'*-"»(«cy>j  y-  28,  6; 

43,    11;    44,    10;    46,    14;    47,  2; 
51,  3,  21;  53,  2;  verbis  hymnis; 

abl.  pi.  .^jjjj4(2CLy>  l^t.  av. 

gen.  pi.  G^)^(20'>    r     « 

superl.  (adj.)     ^^i^%(oJy>    „     „ 

n.  s.  nt.  €{€^^-^(2C^>    n     n  ; 

pahl.     sakhun;  milayd;    Ner.    with 
forms  of  vachas,  etc.;  pers.  sakhun; 

cp.  ind.  tikthd;  but  (O  is  difficult  if 

genuine    (?)    and    original    (?)    on 

account  of  the    sonant  («;     I     am 

tempted       to     suspect     a     comp., 

•w*(o-f  0*>  (originally  111^4- >i5^>)^ 

cp.  for  etym.  |>Ji/?;  for  formiJJU(B<yj^5 
vagvand;  etc.  or  read  ^J^^>, 
^0*>]   see  ^Jy^l^. 

}AiMO(/y>,  enlightener  (?),  giving 

light  to  (?),  illustrans  (?);  otherwise 
increaser,  so  well  possibly,  auctor, 
increasing  (the  light)  of  days; 

n.  s.  m.  ^(H^>>  y-  50,  10, 

illustrans,  vel  auctor; 


dat.  s.  m.  )0}ffOcy>;  ^^t-  ^v. 

n.  pi.  %\^(^^>,    y.  46,   3. 

illustrantes,  vel  augentes,  auctores : 
the  pahl.  trlr.  at  y.  50,  10  renders 
hosh  pointing  to  vas^  ush^  uccha;  Ner. 
caitanyam  with  meaning  'carried 
over*,  but  still  to  vas  as  the  root. 
But  may  not  the  meaning  in  these 
connections  be  'enlighten ers'  from 
the  idea  of  the  '  increase'  of  light  ?. 

Unless  we  can  understand  an  (Hjp*> 

to  equal  j^>  =  'to  shine',  I  should 

think  that  we  should  be  obliged  to 
fall  back  on   the  etymology  of  the 
pahl.    trlr.    at    y.  46,  3    which    is 
vakhsMntdar;     Ner.    has    however 
vikdgayitro   there,    which    seems    to 
point  to    the   idea    of  'causing   to 
shine'    with    both    root    and    form 
correct.      [And  this   brings   me   to 
one  more  of  those  discussions  which 
are    so    indispensable    (if  we    are 
ever  to   begin   to  study  the  gathas 
seriously).  We  should  at  first  sight 
and  perhaps   ultimately  seize  upon 
this    vikdgayati    of    Ner.'s,    as    one 
more    case   to   prove   the    valuable 
intimations  which  may  lurk  in  Ner., 
as  well   as   in  his  original,    (some 
differing  Ms.    of  the  pahl.  and    its 
trls.  the  parsi-pers.  versions  of  his 
day).   But  an  objection  arises  to  the 
effect  that  Ner.  repeats   a  form  of 

kdg  where  the  orig.  form  of  f^<Jy^l^ 

means  beyond  any  doubt,  'increase', 

12 


90 


^s?^K:">^ci'>  —  \>'>*ov^ 


and  not  'lighten':  ep.  y.Sl,6,vakIisJiat 
ojju^^u/^y    palil.    vakhsJied;    Ncr. 

vikdcayati;     y.    31,    1,    ^-i^J^O*^] 

jialil.    vakhshhifd;    Ner.     vikagayat; 

y.  34,  11,  ^j^^uZ^;   ])ahl.  vakhshcd; 

Ner.  vikd^ai/ati;  see  also  y.  10^  6. 
To  wliicli  the  auswer  may  be  made 
til  at  his  usage  is  not  at  all  uniform 
in  this  particular,  for  he  by  no 
means     always    renders     forms    of 

jA^jj^yi)/^  =  ^to  increase'  by  forms  of 

kiir  as  cited  above;  see  y.  33,  10 
rendered  hyvardaf/a;  y.  44,  3,  where 

^^j^JK>^^^>  is  rendered  by  vakh- 
shcd, and  this  hy  unnnlafi ;  y.  48,  6, 
wlicrc  ^^>*op'-"t?  ^^  rendered  by 
iic  paid.  v<fkhshhidd ,  and  this  by 
vrddhir  hhihjdt.  Here  are  half  of 
the  occurrences  circa  not  rendered 
'•y  forms  of  kdg..  To  this  we 
Miii,^ht  ])crhai)s  add  further  that 
the  use   of  kd()   is    correct   here    in 

rendering  \^^Jy>',  but  that  it  was 
rrcmeously  imitated  in  those  places 
where  ^0>>,  or  ^Jyiij^  most  cer- 
tainly cannot  mean  ^enlighten'. 
Hut  all  things  considered  I  am 
susj)ii'ious  of  this  so  highly  intel- 
ligent     translation      by     Ner.      of 

4)-^C0p'>    by    vikdgai/itrah  as    'en- 

lighteners'.  I  fear  that  Ner.  really 
meant  no  more  at  y.  46,  3  than 
at  y.31,  6,  7;  34,  11;  y.  10,  6,  etc.; 


he  may  well  have  meant  by  his  kdg 
to  describe  the  effect  of  the  Hncreas- 
ing\  the  ideas  of  ^light'  and  ^abun- 
dance' being  assimilated.] 

(so)^^J)OJj^O*>,  y.  44,  3;  3d  s. 
ind.  act.  of  the  steniiJJJ  jJ5(55/y>  from 

h^Jy^l^     (which    see),     increases, 

crescit;  so  the  pahl.  trlr.  first  re- 
cognised with  vakhshcd;  Ner.  un- 
mtlati;  pers.  afzdyad. 

(so)iujJK)^6'>,   y.    33,    10;     2d   s. 

•  mper.  act.  of  j^Ky-^^t??  t^^h 
tncrease  thou,  fac-ut-crescat;  so 
*he  pahl.  trlr.  first  recognised  as 
0  root  and  form  with  vakhshhidt; 
Ner.  vardhaya;  pers.  ziyddah-kunt. 

(so)  4'*j^/0O'>;y-31;7:  2ds.improp. 

conj.  of  stem  Ai^^j^^>  of  ^^^^Ip 

(which  see);  the  pahl.  trlr.  may 
well  have  seen  a  second  pers.  here 
(pi.  for  sg.);  but  it  is  safer  to  say 
that  the  last  pahl.  trlr.  was  un- 
certain as  to  the  form,  his  vakh- 
shlned  may  be  either  second  \)\.  or 
3d  sg.  Ner.  however  renders  the 
pahl.  as  a  3d  sg.  with  his  curious 
vikdgayatf     as     to     which     see     on 

^jJUJf^O');  pers.  afzunad.   But  that 

the  pahl.  trlr.  was  able  to  render 
a  2d  sg.  imperf.  (or  improp. 
conj.  in  other  places)  quite  as  well 
as  a  2d  sg.  imper.  is  (as  is  usual 
in  similar  occurrences)  obvious  from 


•  74>      i^»?itittf) 


91 


such  places  as  y.  28,  7    ^^— ii(u»j 

=  a/am  yehahundt  (notice  however 
at  the  place  his  curious  alternative 

trl.  for  the  termination  (»^Ji3_-(sic!), 

a  stdytddr  being  scrupulously  added 
to   account    for    every  possibility); 

see  ^■^•'^h'^istinctly  recognised  as 

a  2<lsg.  at  y.  43,  12  by  atghat  .  .  . 

ydmtunishno ;  so  j^iii/^  in  the 
same  line,  with  however  a  free  trlr. 
tdnb  .  .  .  guft;  but  see  Ner.'s  sg. 
avocah.  We  might  indeed  (with  some 
approach  to  the  usual  fatuity)  say 

that  this  recognition  of  4-^"**t^   ^7 

the  pahl.  trlr.  was  merely  the  re- 
cognition of  the  necessity  for  a  2d 
person;    but   see   such  passages  as 

y.  70,  72  (Sp.)  where  4jjjj»Aw;i5 
is  rendered  by  srdyih  (?)  and  bard 
yemaleliinih ;  so  also  I  should  have 

explained  the  trl.    of    4^9  ^^^^-^3 

at  y.  44,  15;  lak  .  .  .  nikeztd{?)'^ 
see  Ner.'s  tvayd  .  .  .  prdr^,  etc. 

jj;^    strong;     mighty,     formi- 
dable (?),  robustus,  etc. ; 
n.  s.  m.    u|ji5ii/9>       lat.  av. 

n.  s.  m.  4''^        «      jj 

ace.  s.  m.        €^/^       j7     J) 

ace.  s.  m.  liy^^/o) 

inst.  s.  m.   iJjju/o) 

dat.  s.  m.       JAJj/o>  „      „ 


r        n 


n         T) 


(ijjj^®   -)>00».n/^>^  (e    is    a 

false    decipherment  for  vj     here 

("jjij^"*  =)  ^fi){^^^lt^  lat.  av. 

n.  pi.  m.  (n.  s.  f.)    ^l'j>  ?,      ?, 

ace.  pi.   m.          ^^rVL  y*  ^^'  '^' 

gen.  pi.   m.  f.     GJ^)'**/9>  1^*-  a'^- 
ace.  s.  f,                 Cj*?;o> 


«     r 


?7  » 


>7  >7 


))  r 


n.  pi.  f.  f***/5>^ 

loc.  pi.  f.  >o>-w'/9> 

superl.  ijg^^4^5> 

ace.  s.  m.  €^€^^P^  „  „ 
The  pahl.  trlr.  first  indicated  this 
meaning  with  chtr;  so  also  at  y.  1, 
47;  2,  55;  4,  11;  6,  46;  8,  2;  64, 
48;  pers.  ghdlib;  Ner.  with  an  em- 
phatic balishthatdm^  etc.;  cp.  ind. 
ugra.  Discussion  of  the  etym.  of 
this  word  and  its  companions  seems 
to  be  often  avoided,  but  one  cannot 
however  help  considering  vyletg, 
vyi^i^g,  augeo,  lith.  dugii;  old  irish 
dg  (so  reported),  goth.  auJcan^  etc. 

j^j(^jjji^>  f.  continuous,  ever- 
lastingly continuous  (Justi  also 
^powerful'  which  may  well  be  a  se- 
condary sense;  see  the  pahl.,  etc.); 
sempiternus;  (can  it  mean  associa- 
ted?), 
n.  s.  f.        j^^^i»mi^>,    y.  30,  7, 

sempiterna;  pahl.   tilkhishno   (so); 


92 


JM^«9ilH^> 


^|JW>«^> 


aec.  s.  f.      Q^^i?ji^ii^>,  y.  48,  6, 

continuam. 
inst.  s.  f.     (^^J*JJJ*^>)     lat.  av. 

g.  s.  f.       j(5i4^^Jj>»^>       „      „ 

loc.  s.  juu^^jjji^),  y.  45,  7, 

in    continua;     tukhshishno;    pers, 

n.  du.  ^^j|»iJjj^>,    y.  33,  8, 

continuae-duae. 

ace.   du.        ^^^>iiJi^>,    y.  43,  1, 

continuos-duos.  The  pahl.  tukh- 
shishnb,  which  affords  (apparently) 
only  a  general  reproduction,  but 
which  may  indeed  give  the  true 
secondary  sense  which  the  trlr.  so 
often  affords  independently  of  ety- 
mology; Ner.  with  forms  of  adh- 
yavasdya;    pers.   Mshishn    at  y.  43, 

for  jji^>  op.  ind.  utd;  old  pers. 
utd,  np.  M,  u;  av,  (xvT€  (P);  for 
j^j>^*  cp.  ind.  yuti;  lith.  ydu-ti; 
angls.  iz-uti  (?),  etc. 

juj^(»0Ji)^>^   y.  45,  7  loc.  s.  f. 

of  J^°  (which  see)  4n  continuous'; 

'in  eternal',  or  ^in  vigorous  (?)', 
in  continua,  in  robusta  (?);  the 
pahl.,  while  offering  what  may  well 
be  the  actual  meaning  aside  from 
etymology,  only  indicates  the  ob- 
lique case  by  the  position  of  the 
word,  yet  see  the  gl.  to  the  deter- 


mining loc.  correlative 'pawn  (=  'in') 
amarg-rubishmh  *. 

'rf^'»j    y.  45,   2,    cp.   ind.  utd; 
av,  av-ye,  avrs  (?)/  goth.  auk,  etc. 

4tf^>,    y.  30,  6;    45,  5;    53,  8; 

cp.  ind.  upa;  old  pers.  upn;  vno; 
s-ub;  sublevo,  subveho;  old  hg.  Hf; 
germ.  auf. 

juyjuiid},  y.  43,  8 ;  Ist  sg.  conj. 

act.  of  ^i»/?   (which  see);    1    will 

weave  (my  song);  hymnum-meum- 
texam.  As  to  the  remarkable  ren- 
dering of  the  pahl.  trlr.,  erroneous 
but  greatly  more  important  than 
many  a  correct  translation,  see 
comm. ;  Ner.  follows  the  interesting 
error,  or  exaggeration;  as  to  this 
see  texts  and  comm.  also  the  next 
word;  cp.  ind.  urnavabhi ;  vtfog, 
angls.  vefan,  weben. 

.cjjiujjj^),  y.  28,  3,  1st  sg.  conj. 

aor.  of   ^JJi?    which    see,     'I  will 

weave  (my  song)';  celebrem  [-brabo]. 
The  pahl.  trlr.  repeats  his  uniform 

error;     he  saw    the    letters  »»m^> 

in     their    orig.    avesta-pahl.     form 

j^^l  =  uftjd;  but  this  ^^)    also 

spells  a  portion  of  nafshnan,  as  we 
have  it  napesk;  nafshman-homandnt, 
a  most  singular  error,  correct  how- 
ever as  to  form;  the  above  proves 
however    what   indeed    needed    no 


J5J)>  — 

proof,  which  is  that  the  original  trlr. 
used  a  zend  text  largely,  or  wholly, 
in  the  orig.  pahl.  zend  character; 
see  on  this  point  comm.  also  Z.  D. 
M.  G.,  Oct.,  98 ;  an  additional  article 
on  this  subject  will  probably  be  in 
print  in  the  Z.  D.  M.  G.  by  the 
time  that  this  present  writing  is 
published,  and  to  it  the  reader  is 
referred  for  a  full  discussion. 

^j>,    y.  34,    11,    both,    ambae 

nom.  f.  du.  of  iM>  (which  see);    so 

the  pahl.  trlr.  first  recognised  with 
kola  II  (rfo);  Ner.  dvitayam^  pers. 
har  dU. 

H5i>,  both,  ambo,  ambae; 

n.  f-  (C)>,  y.  34,  11 

d.  m.  i«Jijj4j>       '^^'  ^^' 

loc.  m.  %^^%)>  (=    4'>^>)5 

cp.  ind.  u-bhdu,  the  u  seems  to 
have  been  an  expression  for  Hwo' 
from  the  idea  of  division,  as  was 
vl;  in  vi-shu,  vi-shva,  etc.;  cp.  old 
ch.  Sclav,  vu-toru  (so  reported)  also 

u  in  dvd-u;  cp.  also  j^Ji*i3_.5J^j 
Fl-xati;  vz-ginfty  ciiKfoa,  ambo;  lith. 
abu;  goth.  bdi,  etc. 

-i^^  K5J'>-we)^^>.  ^.a5l>»;A,see-;. 

g^^ji»;>  (properly  "^jjJ^  which 
see),  y.  31,  3. 


»'«»'> 


93 


4(5jr»;>  (properly  4^1t?  which 

see),  y.  31,  21;  44,  2;  45,  11; 
46,   14;  50,  6;  51,   11. 

Ji/Ji»/>,    f.    plant    tree,    arbor, 
herba ; 
n.  s.  ai7.M»/>  lat.  av. 

ace.  8.  G^/-»»»/>     »     j5 

abl.  s.       ji^wjJA«iJjj/jj»7>     „     „ 

(so  to  oijjiir?)  „  „ 

abl.  s.  Piujjj>j;.u»;>     „     „ 

(so  to   .uwoir  ?)  „  „ 

gen.  s.  ^jjjj;jj»;>     „     „ 

VOC.    S.  ^/JJJ»/>       „       „ 

nom.  pi.  ^;ji»7>     „     „ 

nom.  pi.  jj|»Ai^;ij»/>     „     „ 

ace.  pi.  ^;ii»;>,  y.  48,  6, 

arbores-herbasque. 

ace.  pi.  jw|>j5{am;a»»;>,  y.  44,  4; 

51,    7,    arboresque;    arbores-her- 
basque. 

dat.  pi.  jj|;4ii»iJiiJJ/JJ»/>  lat.  av. 
gen.  pi.  €^t«/<»»»/>     V      » 

loc.  pi.  >o»Jw/i»»/>;     „     „. 

So  the  pabl.  trlr.  first  recognised 
with  aurvar  (or  hurvdr  (?));  Ner. 
vanaspatwi;  pers.  urvar.;  cp.  ind. 
urvdrd;  agovQu;  arvum;  armen. 
araur;    lith.    drti  (so  some);    goth. 


94 


•«»«(>  cy>-J(5  «'■"»'>    — 


ir> 


aryan    to    plough    (F.);     old    Irish 
arathar,  etc. 

AM»/>  (properly  iw»>;  which  see) 

y.  29,  I,  b,  9;  34,2;  44,8;  45,  7; 
46,  11;  50,  1;  51,  13. 

G{)juj»;>    (properly  *'»>/;  which 

see),  y.  28,  1,  4. 

U5Jiw»7>      (properly    ujjjjj)))/ 
which  see),  y.  31,  2. 

^^5^>_j^c/yi*»»;>    (so   J.    with 

others;  properly  "cyiuj/?  which  see), 
y.  32,  12. 

wij^(^juj»;>  (properly  "'fjym)!^ 
which  see),  y.  34,   13;   44,  8. 

J(^j4^''^»^>   (properly    °^iM//? 
which  see),  y.  46,  5. 

jLUJj^jj^jLu»;>  (properly  "^jjj/Z? 
which  see),  y.  34,  8. 

JLU^jLU»/>    (properly    juj^au//^ 
which  see),  y.  30,  11;  31,  1. 

j^jjjj^jjj»;>   (properly  "^mli^ 
which  see),  y.  31,  1:  44,  15. 

au5Im»/>     (properly    "^L)/? 
which  see),  y.  51,  14. 

jji>^|ij^jjj»/>  (so  J,*  with  others), 

properly  ^ijj//?  which  see),  y.  43, 2. 

^jjAjjuj»;>  (J.*  (u»jj^j^»J>; 

properly      ^jjajjjJZ^    which    see), 
y.  34,  6. 

.uAiu»/>       (so    J.*;     properly 


Jii' 


jiiCiti)!^  which  see),  y.  30,  1. 

G^^"»(^JkM»/>  (properly^  jjjji? 
which  see),  y.  49,  8. 

jjjG(0iw»/>    (properly     Kjujl^ 

which  see),  y.  32,  1. 

pjJWjiw))/)  (so  J.*  with  others; 

properly  °>^x*^jl^  which  see), 
y.  44,  8  (so  reading  (?)). 

U3i3u5.u»7>  (properly  ujiiuji)//? 
which  see),  y.  43,  5. 

4)j^»/>  (properly  4)#»>/wliich 
see),  y.  33,  9;  45,  2;  49,  11. 

.Ji>,  y.  33,  12;   46,  12,  up,  out, 

ad  (in  assurge),  sursum;  so  the 
pahl.  trlr.  first  recognised  with 
laid;    Ner.    ucchai// ;    pers.    shitdhi, 

y.  33,  12,  and  bald,  y.  4G,  12;  cp^>; 

old  pers.  us  ind.  i'ui;  ixTTSQog;  v(T- 
Tikrj^;  goth.  ut  (lit),  UZ-,  uz-dreiban, 
ur-reisan,  old  h.  g.  ort  (?) ;  angls. 
ord. 

^^^usi^}J  part.  pres.  of  Mai^ 
(which  see)  wishing,  choosing,  n.  s.  m. 
U^>j  y.  45,  9,  bene-volens. 

)ciD>,    y.   44,    10    (difficult    J.* 

accidentally  cjja>  (?)),  3d  pi.   conj. 

(or  nom.  sg.  m.  of  the  pres.  part.) 

of  ifiii/?    '^to   desire'    (which   see); 

for  the  3tl  pi.  conj.  cp.  ind.  stem 
uQd  (and  for  form  only ;  cp.  uchan 
from  vas,  ^to  shine');    for  the  part. 


)<J9>       MMJ*«lC-i>)JJ<^J 


95 


pres. ;  cp.  ind.  nQan;  the  pahl. 
trlr.  first  pointed  to  the  n.  sg.  part, 
with  khursand  homanam;  Ner.  sam- 
tushto  'smi;    the    pers.    text   omits; 

for  etym.  see  ^jj/?  ;  (some  writers, 

properly  following  a  great  teacher, 
hold  to  a  neut.   pi.   =   'commands' 

or    the   like,   U^>    =    ^U^^  \noh. 

comparing  vagin  =  'exercising 
power');  see  comm.,  p.  530. 

|ci3>  (so  J.*  with  others,  (a  slip 
of  the  pen  is  however  corrected)), 
y.  45,  9; 
n.  s.  m.  of    ^j^^^>- 

part.    pres.    of    i^jj^   (which   see), 

well-wishing,  bene-volens;  so  the 
pahl.  trlr.  first  (approximately)  in- 
dicated by  pavan  khilrsandih;  Ner. 
samtushtyd;    pers.    pah    rasdmandt; 

for  etym.    see     ^oi/?      [alternative 

suggestions  as  to  the  meaning 
might  be  'discerning',  or  'exercis- 
ing authoritative  will';  cp.  the 
meanings  of  vaQin,  etc.;  see  also 
comm.,  p.  544]. 

_yjii>,    name   of  a  party,  'the 

falsely  zealous'  in  polemical  allu- 
sion to  the  familiar  euphemistic 
use  of  the  word  by  an  opposed 
party  in  its  Indian  form;    n.  s.  m. 

j^^^jAi),  y.  44,  20  falso-studiosus ; 

the  pahl.  naturally  transcribes ;  Ner. 
omits;  pers.?;    cp.   ind.   u<jij;   root 


iijj^,    '  to   desire ',    for  the   suff.  ./ 
orig.  ^,  cp.  gk.  ccQTia^,  aqnccyog. 

[The  inversion  of  meaning  from 
an  original  'good'  sense  to  an  'evil' 
one  must  be  noticed  in  passing; 
(cp.  also  similar  circumstances  in 
relation  to  the  Karpans,  daeva's, 
etc.). 

This  phenomenon  proves  a  hos- 
tile intercourse  between  Iranians 
and  the  tribes  which  were  later 
Indians,  or  in  some  way  most 
closely  related  to  them.  This  con- 
nection could  not  possibly  have 
taken  place  in  India;  its  scene 
must  therefore  have  been  Iran, 
which  is  not  (?)  questioned.  But 
at  what  period  could  this  hostile 
intercourse  have  existed?  The 
period  at  which  estrangement  arose 
must  have  been  previous  to  gathic 
times;  yet  the  gathas  show  such  a 
conflict  in  full  force.  Can  we  ex- 
clude the  gathic  scene  from  being 
among  the  number  of  those  scenes 
of  conflict  in  which  this  dethrone- 
ment of  holy  names  either  origi- 
nated, or  was  made  more  complete? 
The  gathas  and  the  avesta  alone 
record  a  change  like  this  so  plainly. 
All  the  indications  point  to  the 
gathic  period,  as  one  in  which  the 
hostility  become  especially  profound 
and  acute]. 

jj^i3jjC-jj|jjj^id>  stretching  out, 
or  'lifting  up',    (the  hands   in  the 


96 


■rfe)'-"«(0*'*  —  ve>'*»»''> 


attitude  of  devotion),  erectas-mainis- 
habens  (sic). 

n.  s.  m.  ^^•^f^-")***^'^^  y-  28,  1; 
50,  8;  so  the  palil.  trlr.  first  recog- 
nised as  to  orig.  and  form  at 
y.  28,  1  with  austdno-yadman ;  Ner. 
uttdnahastah ;  pars,  bar-ddsht-dast;  and 
at    y.   50,    8    with     austdno  -  dasUh , 

etc. ;  |-M^+  ^>  =  'to  stretch  out';  cp. 
RV.  Ill,  14,  5  vaydin  te  adyd  rarima 

m 

hi  kaniam  uttdndhastd  ndmasopasddya; 
RV.  X,  79,  2  dtrdny  asmai  padbhilj 

• 

sdm  bharanty  uttdndhastd  ndmasudhi 
vihshu. 

-c?0»JJ*G({)^>  (J-*  ^«»^C-^^>);  y.  34, 
4,     Ist     pi,     pres.     conj.     act.     of 

iOjj/^  (which  see),  desideramus,  let 

us  desire,  pray  for;  we  may  fairly 
say  that  the  text  of  the  last  pahl. 
re-translator  (sic)  is  in  a  state  of 
debris,  here  affording  only  the  idea 
in  the  word,  but  the  li  =  me,  mine, 
etc.  in  the  gl.  shows  beyond  a 
question  that  a  first  person  was 
earlier  (or  later)  recognised;  the 
pahl.  trlr.  elsewhere  however  first 
drew  the  grammatical  analogy ;  see 
comm.  p.  50;  see  also  the  previous 
strophe  where  the  1st  pers.  is  freely 

recognised  by  yehabunam  ~  m^m^^ 

etc. 

act.  of  AijJl?  (which  see)    desideret 


[-rabit],  shall  desire,  seek  for;  here 
the  pahl.  trlr.  follows  a  predecessor 
who  was  free,  careless  or  incom- 
petent, giving  however  the  root  idea 
in  a  form  which  might  be  con- 
sidered an  infin.  for  an  imper. 
He  however  completed  the  gram- 
matical form  in  the  gl.  aighash 
khursandth  {aito) ;  not  so  Ner.  (NB.) 
who  follows  a  better  text  (or  the 
orig.  gathic)  with  his  saihtosJmyet, 
first  reproducing  the  form  here  in 
this  instance;  the  pers.  however 
has  razdmandt  and  khoshi. 

[As    instances    where    the    pahl. 
first  reproduced  for  us  the  pot.  form, 


cp 


y.     48,    9,    ^Aujja.^/^  =  dkds 

yehevundnd,  pi.  for  sg.  (but  Ner. 
and  pers.  read  -ndnt  there  (same 
characters)).    The  pahl.  trlr.  seems 

to  have  understood  ^AttJjgjiu   y.  43, 

3  in  the  imperative  sense,  render- 
ing with  an  infin.  ydmttinishnb, 
which  Ner.  correctly  reproduces  as 
imper.  with  -prdpnotu;  not  so  the 
pers.  which  simply  reads  the  pres. 
indie,  rasad]. 

.^^ji»i3>    (so  J.*  with  others), 

y.  44,  16,  2tl  du.  pres.  act.  of  ^^l^ 

(which  see);  we-two-wish-for,  ex- 
petimus;  the  pahl.  trlr.  does  not 
reproduce  this  rarely  occurring  2<i 
dual,  which  seems  to  appear  in  this 
exact  form  only  twice  even  in  the 
Rg  Veda  (though  we  have  some  ten 


DATE  DUE 

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GAYUORD 

PRINTED  IN  U.S.A. 

BL1515.A731903 
Zarathustrian  Gathas  in  metre  and 


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